A TREATISE of the Plague: Containing the nature, signs, and accidents of the same, with the certain and absolute cure of the Fevers, Botches and Carbuncles that reign in these times: And above all things most singular Experiments and preservatives in the same, gathered by the observation of divers worthy travailers, and selected out of the writings of the best learned Physicians in this age.  
By Thomas Lodge, Doctor in Physic.  
LONDON Printed for Edward White and N. L. 1603.   

TO THE RIGHT HONOURABLE THE LORD Maior, and to the Right Worshipful the Aldermen and Sheriffs of the City of London.  
TWo causes (Right Honourable and Worshipful) have moved me to publish this present Treatise of the plague; One is the duty and love which I owe to this City (wherein I was bred and brought up, and for which (as the Orator Cicero in his Offices, and the Philosopher Plato in his Commonweal do testify) every good man ought to employ his uttermost endeavour: The next is a charitable remorse I have conceived to see my poor countrymen and afflicted brethren turmoiled and attainted with the grievous sickness of the Plague: and left without guide or counsel how to succour themselves in extremity: For where the infestion most rageth there poverty reigneth among the Commons, which having no supplies to satisfy the greedy desire of those that should attend them, are for the most part left desolate & die without relief. For their sakes have I undertaken this province to write of the plague, to the end that with a little charge a poor man may have instructions by a little reading both to know and to cure all the evil accidents that attend the diseases. It resteth in your Honour & those your right Worshipful assistance, to have especial care that this charitable intent of mine may be furthered by your discreet orders, in such manner that these books may be dispersed among those families that are visited, to the end they may find comfort and cure by their own hands and diligence. This is the only reward I require, as Almighty God knoweth, to whose mercy I commend you. From my house in Warwick Lane, this 19 of August.  
Your Honours and Worships in all affection, Thomas Lodge.   

To the courteous and friendly Reader.  
THou mayst wonder perhaps (Gentle Reader) why amongst so many excellent and learned Physicians of this City, I alone have undertaken to answer the expectation of the multitude, & to bear the heavy burden of contentious Critics and depravers: But when the cause shall be examined, and the reasons considered, I hope to resolve thee so well, as thou shalt have no cause to condemn me: There have been lately certain Thessali that have bestowed a new Printed livery on every old post, and promised such miracles, as if they held the rain of destiny in their own hands, and were able to make old Aeson young again: Amongst these, one by fortune is become my neighbour, who because at the first he underwit not his bills, every one that read them came flocking to me, conjuring me by great proffers and persuasions to store them with my promised preservatives, and relieve their sick with my Cordial waters: These importunities of theirs made me both aggrieved, and amazed; aggrieved, because of that loathsome imposition which was laid upon me, to make myself vendible, (which is unworthy a liberal & gentle mind, much more ill beseeming a Physician and Philosopher, who ought not to prostitute so sacred a profession so abjectly, but be a contemner of base and servile desire of money, as Galen witnesseth in his book, Quod optimus medicus, idem sii & Philosophus: amazed, to see the ignorance and error of the multitude, who dare trust their lives to their hands who build their experience on hazard of men's lives: and are troubled with the scab of the mind, which Plato in Alcibiade calleth Probrosam imperitiam, and M. A. Natta, in his 5. book de Pulchro, voluntary ignorance. Hereupon (by the earnest solicitation of my friends) and under a great desire to do good unto my neighbours, I have faithfully gathered out of the most approved Authors, (especially out of certain notes which I received from valenola's son now Doctor of physic in Arles, in Province) a true Method how to know and cure the Plague, which freely and charitably I offer to the relief of those who want means to relieve their estates in this time of visitation, and the rather because the world might conceive of me in such sort, that I prefer a common good (according to Plato's counsel,) before all the gaping desires of gain and profit in this world. another reason was, because such books as already are passed abroad, are confusedly huddled up, without either form or Method, which is an unpardonable error in those that endeavour to instruct others. For these causes have I been drawn to write and expose myself to men's judgements. Now that I study not in this Treatise to hunt after vainglory, God can bear me witness, and the plain style I have used therein may easily make known, which had I a mind to bewitch the ears and minds of the reader, might perhaps have been better tempered: neither have I a settled purpose to wound other men's fame, (as all men may conjecture) since having just occasion offered me to reprove them, yet had I rather conceal that wherein they err, then discover their Scribendi Cacoethen (as the Poets saith) to their disgrace. Truly my resolution is to provoke no man, and those that know me inwardly of late time can witness, that I resemble the Mauritanian Mare (of whom Plutarch maketh mention) which being led to the water, & seeing her shadow therein, suffereth herself afterward to be ridden by Asses: I thank God I have endured wrongs, though I have had power to revenge them. But because my desire is to leave all men satisfied, I must a little retire myself to yield men of worth & learning satisfaction in a matter wherein perhaps they might except against me. There is a learned Physician that hath lately written against Amuteles or cakes of Arsenic, who perhaps may conceive unkindness against me, because in this Treatise I have set down the use thereof as a sovereign preservative against the Plague, where he hath condemned them; but he must excuse me in this case, for I have no intent to commend the same because he condemneth it, but by reason of their authority and experience who have been the lights and honours of Physic, as Mercurialis in his book de Venenis, chap. 13. Capivachius in his book de Febribus chap. 13. & Heurinus in his book de Febribus, chap. 19 Valeriola and divers others, who by uniform consent do allow the same either worn under the arm pits, or about the region of the heart, by reason that by a certain similitude one venom draweth an other with it, as Arsenic, which voideth the poison of the Plague insensibly, Quod venenum & corpore attrahat & tota forma, & ratione caliditatis. This Antipathy in Arsenic experience doth allow, authority doth confirm, and reason (which is an other of the feet whereon Physic walketh as Galen testifieth) doth assist it, which he may easily perceive that readeth Mercurialis, in the place afore alleged. But for that I intent only to justify mine own acts & not to impugn others, let this suffice. And to conclude, if any man in the ripeness of his judgement be more oculatus in this cause, then either these Fathers of Physic or myself am, I envy him not, but leave him to his better thoughts, till I may be more fully satisfied. Thus committing you to him on whose mercy I depend, I take my leave of the gentle Reader, desiring no other reward at thy hands but a few devout prayers for me, which I will pay thee again with double usury whilst God dareth me life. Vale.  
Thine in all friendship, Thomas Lodge.   

The causes and cures of the Plague.  
CHAP. 1. Of the nature and essence of the Plague.  
THe Divine Philosopher Plato (declaring unto us in divers of his Dialogues, the perfect way and path, whereby we may rightly entreat, and skilfully proceed, in the discovery of any thing) saith, That it behoveth every man, that endeavoureth by Art and method to attain the perfect knowledge of that whereof he standeth in doubt, or is desirous to instruct an other in any Science whatsoever, to begin with the definition of the same, without the perfect grounds and understanding whereof, nothing may be either worthily known, or truly explicated: (which lesson of his, both Tully in his Offices, and Galen in his Book of the differences of sicknesses have very carefully observed:) Since therefore in this Treatise of mine, I am purposed (by the grace and assistance of Almighty God) to manifest unto you the nature, malignity, and accidents of the Plague, to the intent and purpose that I may instruct you after what manner you may withstand a sickness so grievous, and accompanied with so divers and dangerous accidents, by those means and medicines, which God of his mercy hath left us, by the noble Art of Physic, it shall not be amiss, if for your better understanding what the plague is, I take my beginning from the definition of the same. But before I prosecute this my intended purpose, let us invocate and call upon that divine bounty, from whose fountaine-head of mercy every good and gracious benefit is derived, that it will please him to assist this my labour, and charitable intent, and so to order the scope of my endeavour, that it may redound to his eternal glory, our neighbour's comfort, and the special benefit of our whole Country: which being now under the fatherly correction of Almighty God, and punished for our misdeeds by his heavy hand, may thorough the admirable effects and fruits of the sacred Art of Physic, receive prevention of their danger, and comfort in this desperate time of visitation: To him therefore king of kings, invisible, and only wise, be all honour, majesty and dominion, now and for ever, Amen.  
The Plague then (as Galen witnesseth, is a pernicious and dangerous Epidemie, (that is to say, a general, or popular sickness) which violently ravisheth all men for the most part to death, without respect or exception of age, sex, complexion, government in life, or particular condition whatsoever: And therefore is it worthily called pernicious, because there can be nothing more dangerous than the same, which by the malignity and violence thereof, enforceth sudden death, and by the proper nature, propriety and contrariety it hath with our bodies, killeth mankind no less readily, then violently. But that you may more exactly understand what the plague is, you ought to note that there are divers sorts of sicknesses; that is to say Epidemic, Endemick plague, and private disease, (as Galen witnesseth in divers places:) An Epidemic plague, is a common and popular sickness, happening in some region, or country, at a certain time, caused by a certain indisposition of the air, or waters of the same region, producing in all sorts of people, one and the same kind of sickness; as namely burning Fevers, Tertian Agues, Opthalimes, or inflammation of the tunicle of the eyes, Carbuncles, or colics, or general and grievous coughs, accompanied with shortness of breath, or disenteries, or fluxes of blood, which universally and very often times reign in some countries about the end of summer: All which sicknesses when as they are common in any particular place or region, are called Endemick, which is as much to say, as sicknesses happening publicly & popularly in the same region or country, by a certain evil quality of the air that reigneth therein, and produceth such like infirmities in men's bodies. For as both Galen and the divine old man Hypocrates do testify, every sickness that proceedeth from the air infected with a venomous quality, that is the cause which produceth and begetteth the same, is in his essence Epidemic, popular, and pestilential. Thus far according to the fathers of Physic have I truly discovered what Epidemic is. Endemick is a common sickness, and yet for all that proper to some one country or region: which is as much to say, as a regional, or provincial sickness: For there are certain regions and places which by a peculiar property in themselves engender certain kinds of infirmities, which are particular only to the inhabitants of that region, either by occasion of the air, or the waters in that country. As in the new found land (discovered by the portugals and Spaniards) in that Island which is called Hispaniola, and other places of India, there reign certain pustules or broad scabs, (not much unlike the French pox) wherewith almost all the inhabitants of the country are infected, the remedy whereof they have gathered from the infusion of the wood of Guaiacum, whence the use thereof with very fruitful success hath been discovered and proved forcible here in Europe. In Savoy and the valley of Lucernes, the most part of the inhabitants have a swelling in the throat. In Poville and Calabria, for the most part all the inhabitants have the jaundice. And such sicknesses as are these, are called Endemiques, provintiall or regionall infirmities, yet for all that they are not to be accounted pestilential or contagious: The Plague as I have said, is a pernicious Epidemie, that is to say, a common and popular sickness, which is both contagious & mortal. A private sickness is that which is particular & proper to any one in private, proceeding from particular indisposition of the body of him that is attained, or by reason of some disorderly diet by him observed, or rather by some excess committed by him, or through the corruption of the humours in his body, yet not contagious; but such an infirmity as neither is free from danger, nor exempted from mortality. These are the differences of such sicknesses as serve for our purposes to declare the nature of the Plague, which in her proper signification is a popular and contagious sickness, for the most part mortal, wherein usually there appear certain Tumours, Carbuncles, or spots, which the common people call God's tokens: which Plague proceedeth from the venomous corruption of the humours and spirits of the body, infected by the attraction of corrupted air, or infection of evil vapours, which have the property to alter man's body, and poison his spirits after a strange and dangerous quality, contrary and mortal enemy to the vital spirits, which have their residence in the heart: by reason whereof it suddenly ravisheth & shortly cutteth off man's life, who for the most part is attainted with such a venomous contagion: And for that we have said that the plague is a popular and contagious sickness, it shall not be amiss to declare and plainly discover, what these words Popular, and Contagious, do signify. Popular and Epidemich, have one and the same signification; that is to say, a sickness common unto all people, or to the most part of them. Contagion, is an evil quality in a body, communicated unto an other by touch, engendering one and the same disposition in him to whom it is communicated. So as he that is first of all attainted or ravished with such a quality, is called contagious and infected. For very properly is he reputed infectious, that hath in himself an evil, malignant, venomous, or vicious disposition, which may be imparted and bestowed on an other by touch, producing the same and as dangerous effect in him to whom it is communicated, as in him that first communicateth and spreadeth the infection. This sickness of the Plague is commonly engendered of an infection of the Air, altered with a venomous vapour, dispersed and sowed in the same, by the attraction and participation whereof, this dangerous and deadly infirmity is produced and planted in us, which Almighty God as the rod of his rigour and justice, and for the amendment of our sins sendeth down upon us, as it is written in Leviticus the 26. Chapter, and in Deuteronomy the 28. If you observe not my Commandments saith our Lord, I will extinguish you by the Plague which shall consume you. To the like effect is that of Celsus (a man of famous memory amongst our Physicians) who very learnedly saith, that all strange sicknesses befall mortal men, by reason of the wrath and displeasure of the Gods, and that the necessary means to find recovery and remedy for the same, is to have recourse unto them by intercession and prayer●. The same also testifieth Homer (the sovereign of all divine Science & Poetical perfection) in the first book of his Iliads. Since therefore it is evident by the testimonies abovesaid, that the Plague is a manifest sign of the wrath of God conceived against us, the first and most wholesome remedy is to have recourse unto him, who is the Father of mercy, and sovereign Physician of all infirmities, imploring his grace and mercy, by fastings, prayers, and supplications, by almsdeeds, good works, and amendment of life, to the end we may appease and pacify his wrath, and reconcile ourselves unto him, and obtain his grace and mercy, according to the example of penitent David, and the contrite Ninivites. In imitation of whom, if we shall have our recourse unto his mercy seat, we may rest assured that he will behold us with his eye of pity, and grant us both health of soul and body, according unto his promises made unto those who call upon him in humility and sincerity of heart and conscience. See here the first rule.   

CHAP. II. Of the causes of the Plague.  
THose sicknesses which are contagious and pestilent (even as all other kinds of infirmities) have their causes. For nothing may produce without an efficient cause that bringeth the same to effect: The Plague than hath his original & producing causes, from whence she taketh original beginning: and is engendered by a certain and more secret means then all other sicknesses. For, for the most part the causes of private sicknesses which are not infectious, are either to great repletion, or a general depravation of the humours which are in the body, or obstruction, or binding, or putrefaction, as Galen in his Book, (Of the Causes of sicknesses) hath very learnedly written. But the Plague hath none of these above mentioned causes, but only contagious and pestilent: yet notwithstanding together with these causes of repletion, Cachochimie, obstruction, & putrefaction, the Plague may be annexed and united; but yet in such sort, as they be not the proper reputed causes which engender the Plague, for than if that should follow, all sicknesses accompanied with such like causes might be reputed pestilential, which were both untrue and absurd: It behoveth us therefore, to find out a proper and continent cause of the Plague, and such like contagious infirmities. Let us then conclude with Galen, in his Book Of Treacle, to Piso, and Pamphilianus, that all pestilential sicknesses, as from the proper cause, are engendered from the air, depraved and altered in his substance, by a certain vicious mixture of corrupted and strange vapours, contrary to the life of man, and corrupting the vital spirit: which unkindly excretion sowed in the air, and infecting the same, communicateth unto us by our continual alteration of the same, the venom which poisoneth us. The ready and speedy changes, saith Galen, which happen in the air, through the evil corruption of the same, produce the Plague; which like a ravishing beast depopulateth and destroyeth divers men by death, yea whole cities, because men having a necessity to suck in the air, together with the same suck in the infection and venom: By this it appeareth that the proper and immediate cause which engendereth the Plague, is the attraction and in breathing of the air, infected and poisoned with a certain venomous vapour, contrary to the nature of man. To his effect before his time, the great M. of Physic, Hipocrates writeth thus, in his Book Of human Nature: The cause (saith he) of the general pestilence which indifferently attainteth all sorts of men, is the air which we suck, that hath in itself a corrupt and venomous seed, which we draw with our in-breathing. Now the causes which engender such vapours in the air, are divers and of different kinds, for sometimes such a vapour is lifted up into the air, by reason of the corruption & stench of dead and unburied bodies; (as in places where any great battle have been fought, it often falleth out, according as divers Histories testify.) It is engendered also through evil vapours that issue from the earth, or certain Caves thereof, which yield forth exhalations full of corruptions that infect the air, where it contracteth by an evil quality. It happeneth likewise by a loathsome steam, of certain Marsh in plashie Fens full of mud and dirt, as also from divers sorts of plants, and venomous beasts, whose evil quality may produce such an effect in the air. But the ancient Physicians and Astrologers, (as namely Avicen, with divers others) report: that the Plague hath two originals and sources, from whence (as from a Fountain) she taketh her beginning.  
The first is, in the indisposition of the earth overflowed with too much moisture, and filled with gross and evil vapours, which by virtue of the Sun being lifted up into the air, and mixed with the same, corrupteth the nature and complexion thereof, and engendereth a certain indisposition in the same contrary to our substance, from whence it cometh to pass, that they who suck this infected air are in danger to be attainted with this contagion and sickness of the Pestilence. Especially, if they be of an evil constitution of body, replete with evil humours, men of unbridled diet, sanguine, and such as have large and portuall pores: They likewise who are weak and delicate, are men ready to be surprised and infected.  
another cause of the Plague saith Avicen, proceedeth from the celestial forms, that is to say, the stars and their configurations and malignant aspects, which by their influences cause such sicknesses full of contagion and Pestilence, as in general all other Astrologians testify: But in truth as touching mine own opinion which is grounded upon the divine determination of Plato in his Epinomides, and his Timaeus, of Plotinus his chief follower, of jamblichus, Proclus, Mercurius, Trismegistus, Aristotle, and Auerrhois, I find that this opinion, is both false and erroneous; as namely, to think that any contagion or misfortune, incommodity or sickness whatsoever may by reason of the stars befall man. Because as Plato witnesseth in his Dialogue entitled Epinomis, The nature of the stars is most goodly to behold, well governed in their motions, and beneficial to all living creatures, bestowing on them all commodities of generation and conservation: If then the nature of the stars be so good that it meriteth to be called divine (as in the same place Plato entituleth it) and yieldeth so many benefits to these inferior bodies: how can it be that the stars infuse such infection and contagion upon the earth and earthly creatures, whereas it is manifest that no cause can produce such effects as are contrary to itself? If then the good of inferior bodies proceedeth from celestial bodies, as namely the generation, production of fruits, and riping of the same: yea and the conservation of every one's virtue (as in truth it doth): It shall never be truly and possibly concluded that the corruption and extermination of bodies proceedeth from the stars. And therefore Aristotle very advisedly saith; That this inferior world is very necessarily coupled and joined with the superior, to the end that all the virtue thereof might be conducted and guided by the same. If the stars by their virtue conserve all the creatures in this world, how can they by corruption, venom and contagion, dissipate and destroy them? The said Plato also calleth all the Planets and stars sisters, for their accord in good doing; and saith that it is a great folly in men to think that some Planets are evil and malignant, and the rest good, whereas all are good. For as Calcidius the great Platonist saith in his Commentaries upon Plato's Timaeus, No evil may either proceed or take beginning from the heavens, because in that holy place all things are good, and such as resemble the divinity, and nothing that savoureth of malice may abide and have place: neither saith he, can the stars change their nature, because it is simple and pure, neither can they degenerate from the simplicity and purity which by the Almighty power hath been bestowed upon them. Why then shall we attribute unto them a malignant, pestilent, and contagious quality, and such as ravisheth and spoileth all living creatures by a venomous and pestilent influence? For if contagion be as bad a thing as may be (as in truth it is) the most disordinate and contrary to nature, or rather enemy to life) the source and original of which contagion, is nothing but very infirmity, putrefaction and corruption in matter, how dare we attribute to the stars & heaven (which is the beginning of all generation) such an erroneous and unnatural accident? Whereas the Planets are Celestial bodies, well disposed, powerful, without vice, corruption, or matter, subject or inclining to any contagion: And therefore Auerrois the chief Commenter upon Aristotle saith; That whosoever believeth that Mars or any other Planet disposed in any sort whatsoever, doth hurt to any inferior bodies; the same man in sooth believeth such things as are estranged from all Philosophy. And the same Author upon the ninth of Aristotle's Metaphisiques, saith; that the Celestial bodies which are the beginning of all things are eternal, and have neither evil error or corruption in them; for corruption is of the order of such things as are evil. And therefore saith he, it is impossible to know that which the Astronomers say, that there are some fortunate, and some unfortunate stars, but this only may be known, that whereas all of them are good, that some of them are better than other some. Behold here the worthy and true opinion of this excellent Philosopher, which before him (in as much as concerneth the first part of this sentence) Aristotle in the ninth of his Phisiques, Chapter 10. had testified. The wise Philosopher Mercury Trimisgistus in his Dialogue entitled Asclepius, saith; that all that which descendeth from heaven is generative; if then in respect of us the influence of heaven be generative (as in truth it is): for as Aristotle saith, Sol & homo generant hominem) it cannot any ways be possible that it can corrupt or cause the confusion of mankind. The like also is confirmed by Proclus, (who interpreteth upon Plato's book de Anima & Demone,) The Celestial bodies (saith he) by a sovereign harmony contain all things in themselves, and perfect them, and conform them among themselves: and to the universe, If then it appeareth that the Celectiall bodies perfect all things, and both confirm & conserve them, (as in truth they do, and this Author witnesseth) how can these engender contagion and infection in us, which abolish our perfection and integrity, and destroy us by ravishing our lives? To speak truth, as me seemeth it were a thing impossible. For it is contrary to the nature of contagion, that it should descend from heaven, because contagion is no other thing but an infection proceeding from one unto an other by communication of a pestilent and infected vapour, and by this means if the Plague and contagion proceeded from the stars, it should necessarily follow by the definition of contagion, that the stars were primarily or formerly infected, if by their influence they should send a pernicious contagion among us. But this in no sort may be granted, because the stars by being Celestial bodies, pure, divine, and estranged from all corruption, receiving and containing no infection in them, being no material bodies apt to transmutation or change, (as Aristotle and Auerrois in his Book de Caelo est mundo, do learnedly allege) cannot be capable of infection or contagion, neither communicate it to the inferior bodies. Let us therefore cast off this vain and sottish opinion whereby we are induced to believe that the Plague proceedeth from the heavens: that is to say, from the influence of the stars, (as by the vanity of time we have had inducements.) But let us confess that it proceedeth from the secret judgements of God, who intendeth by this scourge to whip us for our sins, as it appeareth in Leviticus, and Deuteronomy▪ To conclude, we say that the cause of the Plague is a malignant alteration and corruption of the air infecting our bodies, as it hath been declared in the beginning of this Chapter.   

CHAP. III. Of the signs of the Plague, both impendent and present, with the good and evil signs appearing in pestiferous sicknesses.  
THe signs whereby a man may know the infection of the air which threateneth us with Pestilent sicknesses, are, when as we see the same continual and accustomably troubled with thick, cloudy, moist, and ill smelling vapours, the Sky unaccustomed to Northern winds, but solicited with Southerly blasts; The air full of fogs and vapours, making a show of rain without any showers: For such signs as are of that nature engender corrupt Fevours, as Aristotle saith in his problems. If the winter be hot and moist, and observe not his natural temperature, and when the Spring time is very dry without rain, and notwithstanding cold, and after for many days charged with Southerly winds, troubled air, and then clear, and afterwards suddenly overcast, the night's cold, and the day very hot and sultry, It signifieth that we shall have an evil Plague the Summer after. Moreover, if at that time there appear any increase of such creatures as are engendered of putrefaction, as worms of the earth, flies, gnats, eales, serpents, toads, frogs, and such like foretokening corruption and putrefaction in the earth and waters, and when the air the same day changeth from fair to foul, and from clear to cloudy, when the Sun shineth and afterwards hideth his head in clouds, in one and the same day, it is a sign that the temperature of the air is altered. And when as Rats, Moules, and other creatures, (accustomed to live under ground) forsake their holes and habitations, it is a token of corruption in the same, by reason that such sorts of creatures forsake their wont places of abode. And when as the Birds of the air fall down dead, or forsake their nests, it is a sign of great corruption and contagion in the same. Long and continual rains, accompanied with Southerly winds, dispose the air to sicknesses and putrefaction, as Hipocrates, and Galen testify in their Epidemies. When as Fevers are accompanied with small Pox, or Mesels, with spots, or red marks like to the biting of Fleas, it is a sign of a pestilent Fever. When the sick is very much tormented with the passion of the heart, vomitings, soundings, or weakness, or faintness of the heart, without great outward but vehement inward both heat and drought, with appearance of swellings, botches, carbuncles, and Mesels, without all question he is seized with a pestilential Fever, especially if divers at the same time and in the same place are attainted with the same grief: and if so be the party which is infected hath frequented places both contagious and infected. See here the the principal signs of the Plague and pestilential Fever. The evil, dangerous, and mortal signs in such as are diseased, are feebleness and weakness of the regitive virtue of the body (which may be discovered by the pulse when it is weak, unequal, disorderly, lanquishing and intermittent, by often Sincopes or soundings, alienation, and frenzy, blueness and blackness appearing about the sores and carbuncles, and after their appearances the sudden vanishing of the same, cold in the extreme parts, and intolerable heat in the inward, unquenchable thirst, continually soundings, urines white and crude, or red, troubled and black: Cold sweat about the forehead and face; cramps, blackness in the excrements of the body, stench, and blewnes, the flux of the belly, with weakness of the heart, shortness of breath, and great stench of the same, lack of sleep, and appetite to eat, profound sleep, changing of colour in the face, exchanged to paleness, blackness, or blueness, cogitation or great unquietness. All these signs betoken either certain death or danger thereof in the Plague; even as chose the contrary foretoken recovery of the sickness, by reason they testify upon the regitive power and virtue of the body, goodness of the complexion, and virtue of the same, with strength of the heart. For as Avicen saith: They that are manly, and confidently bear out their sickness without any show of fear, they are those which for the most part escape. Likewise to have a good appetite to sleep in repose, without disturbance of the body, it is a good sign. The Botches, and Carbuncles to retain a good colour, and without great pain to be brought to ripeness and supponation, to have a moderate heat maintained through all the body: The urines, in digestion, colour, substance, & contents, to be good: To have easy breathing, sweat warm, & universal through all the body, appearing on a decretory or critical day. All these signs appearing in the infected person, give great hope of his recovery. These be the signs and tokens by which you may gather a sure and unfeigned judgement of that which shall befall him that is attainted with the Plague.   

CHAP. FOUR A Rule and instruction to preserve such as be in health, from the infection.  
WHen as (by the will of GOD) the contagion of the Plague is gotten into any place, City, or Country; we ought to have an especial regard of the general good, and by all means to study for their preservation who are in health, lest they fall into such inconveniency. First of all, therefore it behoveth every man to have special care that he frequent not any places or persons infected, neither that he suffer such to breath upon him: but as Galen hath learnedly advised, in his Book De Differentijs Frebrium, Chap. 2. Estrange himself as far as him lieth, from their society. The first and chiefest remedy then, is to change the place, fly far and return late: Hipocrates, likewise in his Book De Natura humana, saith: that we ought to forsake the place whereas a general sickness rangeth, according to the common Proverb, Cito, long, tarde. And if necessity constraineth us to frequent the infected, (either to be assistant to our friends, or otherwise:) every man ought to demean himself in such sort that the sick man's breath do not attaint him: which may very easily be done, if a man have the skill to choose & take the wind that properly bloweth towards the sick & infected, and not from the infected to the healthful: And therefore in that case the healthful aught to keep themselves under, not over the wind. The first part of preservation, is to purify and purge the air from all evil vapours, sentes, stench, corruption, putrefaction, and evil quality. For which cause, it is necessary to make good fumes in our houses, of sweet and wholesome wood, as Rosemary, juniper, and Laurel, or Bays, and to perfume the whole house and chambers with the fume of Rosemary, juniper, the parings of Apples, Storax, Benjamin, Incense, dried Roses, Lavender, and such like, both Evening and Morning. It is not amiss likewise at every corner of the street, (at least twice in the week) to make clear and quick Bonfires to consume the malignant vapours of the air, according as Acron the great Physician, commanded to be done during the mortal plague in Greece: As Paulus Aegineta testifieth in his second Book, Chap. 35. It is good also to wear sweet savours and perfumes about us, such as in Winter time, are Marcorame, Rosemary, Storax, Benjamin, or to make a Pomander after this sort that ensueth, and to wear it about us to smell too upon all opertunities. Take of the flowers of red Roses, of Violets, of Buglos, of each half a little handful, of the three Sanders, of each a Dram; of the roots of Angelica, Gentian, and Zedoary, of each four scruples; of white Encens, Cloves, Nutmegs, Calamus, Aromaticus, of each a dram, of Storax, Calumit, and red Benjamin, of each a dram and a half, of oriental Musk a scruple, of Ambergris half a scruple, of Ladaum infused in Rose-water one ounce, mix all these together in Rose-water where in the Gum Dragacanth hath been infused, and with a little of Rose-vinegar make a paste, of which you may form certain round Pomanders, to wear about your neck, and smell unto continually. Or take of Rose-water three ounces, of white Vinegar, of Roses ij, ounces, of white Wine, or pure Malmosie two spoonfuls, of the powder of Cloves, of the root of Angelica and Storax of each half a dram, mix them all together, and with this liquor it shall not be amiss to wash your hands, bedew your forehead & nostrils, and the pulses of your arms, for such an odour and of so wholesome a quality, vehemently repulceth the venom that assaileth the heart, and altereth the pestilence of the air. It shall not be amiss likewise to carry an Angelica root in your mouth, or a Gentian or Zedoary root, or else the rind of an Orange, Lemon, or Pomecitron, which as Avicen testifieth have sovereign effects in this case. The continual uses of these good odours comforteth the heart and vital spirits, driveth away all venomous vapours, and rectifieth the air that whirleth about us, as Avicen testifieth in his Book, Of the Forces of the Heart. For which cause, they which desire the continuance of their health, ought never to be unprovided of these things. Amongst all other medicines that have the property to comfort and rejoice the heart, the Eastern Hyacinth, being worn about the breast, and next unto the naked skin, or else held in the mouth is very effectual, as Avicen testifieth, in his Book, Of the Forces of the Heart, (in that Chapter wherein he entreateth of the Hyacinth,) where he saith; that the said Stone hath not only a property to fortify the heart, and quicken the vital spirits, but also to resist all venoms. For which I advise all such as have both means and maintenance to get such a jewel, to carry the same either in their mouths, or continually about their necks, near unto the region of their hearts, by reason of that excellent property which all Authors by uniform consent attribute unto the same.   

CHAP. V. The means and preservatives which are to be ministered inwardly against the Plague.  
GAlen in his first book of the differences of Fevers, and in that Chapter wherein he entreateth of the pestilent Fever, saith: That to preserve the body from infection, it shall be very necessary to cleanse and purify the same from all corruptions and superfluities, by sit purgations, and to take away these oppilations, and stops, which are the means that natural heat cannot be dispersed, & to dry the body from humidities, and to maintain such bodies as are dry in their Estates. In imitation of whose opinion and direction, it shall be good to evacuat and expel those superfluities of humours, which abound according to there natures, age, complexion, virtue, quantity and quality, who are forced with the same superfluous humours. It is therefore note worthy, in suspected and dangerous times that no accustomed evacuations either by flux of Hemeroides, or of the belly, old ulcers, menstrual blood, itches, or such like should be restrained. For those purgations which are of this kind do cleanse the unnecessary humours, and by this means maketh the body healthful, whereas such humours being either repressed by astringent medicines or such like ointments, might greatly hurt the principal members, and produce strange sicknesses in the same. And for this cause, Galen, and Hipocrates write: That it is a good sign when as any defluxion is expelled, from the inward and principal parts of the body: where chose, if the same be transported from the outward to the inward parts▪ it is a most evil and sinister sign. For which cause in the Plague time it is the surest way, rather to suffer those superfluities to have their course, then to stop or stay them by any medicine because by the voidance thereof, the body is purged from the same superfluities which being retained might wonderful annoy it. Which counsel of theirs, may serve for an advertisement to all those that shall be so disposed and affected in the time of the Plague. It behoveth therefore such as be Sanguine, full in love, and youthful in years, to be let blood after a competent manner, thereby to diminish their replexion and abundance of blood. Those that are chollerique, aught to be purged with an infusion of Rhubarb; if they be wealthy: and if poor, with the Electuary of the juice or Roses, by taking three drams, or half an ounce thereof in Sorrel, Endive, or Purslane water, or else by Diacatholium, Diaprunis, Laxative, the syrup of Roses, Cassia, or the pills of Rhubarb, Femetorie, or those that for their gentle working are called (by the Physicians) Aureae. The Phlegmatic, aught to be purged with Agaric, Diaphenicon, Diacarthami, the pills Aggregatine, Cochiae, according to the strength of their bodies, the quality of the humour which are offensive▪ at the discreton of the learned & experienced Physicians, by whose directions and prescriptions such medicines are to be ministered, & not according to the custom of this time, by foolish idiots and ignorant Emperiques. Such as are melancholy should be purged with the infusion of Sena and Epithemum with a little Anice seed, and Diacathelicon, with the Confection, Hamech, Diasene, Solutive, the pills of Femitory, and Aureae. I forbear to call the pills, De lap Armeno, and Lasuli into use, because they are too violent, and scarcely well prepared. Such as are weak and delicate persons (As woman with child, children, and aged people,) it shall suffice to purge them with an ounce of Cassia, extracted with half or a whole dram of Rhubarb, or two ounces of Manna, or three ounces of syrup of Roses, or with the syrup of Sucery with Rhubarb, but with this Proviso always, that the direction be taken from a learned and diligent Physician, and not according to the fancy of foolish char women, and ignorant practisers. To those little children that are subject to the worms, you shall give this powder in the Plague time, which is both fit to correct the one, and expel the other, the use thereof is in Purslane or Sorrel water, with one ounce of syrup of Lemons. Take Wormseed, Citron, or Pomecitron-seed, of the seeds of Sorrel and Purslane, of each half a dram, of the herb called Scordion one scruple, of Rhubarb a dram, of bowl Armenus one scruple, make a small powder of all these, whereof in the aforesaid waters give half a dram or a scruple to the child, according to former direction.   

CHAP. VI A Rule and direction, whereby, by Potions, Pills, Powders, Opiates, and lozenges (which are most fit, apt, and convenient to preserve the body from Contagion,) the Plague may be prevented.  
THe Divine providence of God, being careful for his creatures, and the preservation of mankind, hath produced many remedies to repress and prevent the dangerous insults and assaults of the Plague, or any other venomous contagion whatsoever: (which remedies our ancient Physicians have called Antidotes, that is to say, certain medicines which in their nature and hidden property enclosed in them, are contrary unto them, as Galen in ij. books of Antidotes hath learnedly declared.) Of these remedies I will set down some, and those the most effectual in this Chapter, as well for the rich as for the poor, whose misery and distress we ought more inwardly to relieve then the rest: partly because God hath especially enjoined us no less, partly because they of themselves have no means to succour themselves, for which cause we are in charity bound to relieve them, as hereafter shallbe proved. And of these remedies we ought to use some change, to the end, that nature making use of one of them do ●ot despise the virtue thereof, as Galen writeth in his fifth book, de Sanitate Tuenda. The body therefore being first of all well purged, it is good to make use of Guidos Electuary Theriacal, especial in Winter or Autumn, namely in those who are of a cold and moist complexion, especially where it may every ways be commodiously applied. The Apothecaries either have or may conveniently have the Species thereof ready prepared, of which a man may take a dran at once in Buglos, or Sorrel-water, or in good White wine, or in the winter time with Claret wine. This powder is very effectual in this case, if it be well and faithfully dispensed, neither is the price over valued for the poor: of this powder may you make use two or three days, either with some fit water, or else in the form of Lose. This powder also which ensueth is a very singular remedy, which in stead of the former, and in way of change, you may use for two or three days space. Take the roots of Tormentill, the roots of Zedoary, and Angelica, of each a Dram; Fine Cinnamon, yellow Sanders, of the seeds of Citrons and Sorrel, of each a Dram and a half, of the shavings of ivory, of Cardus benedictus, & the rinds of Citron, of each four scruples, of bowl Armenus prepared two drams, of fine Sugar as much as shall suffice: make thereof a a very fine powder, of which those that are strong and in years may take a dram, & the younger sort, half a dram in Scabious water, and Sorrell water, or in three good spoonfuls of good White wine. Galen, (in his second book of Antidotes) setteth down this singular remedy for the poor, which was made and composed by Apollonius. Take twenty leaves of Rew, two common Nuts, two dried and fat Figs, a little Salt, mix all together and take every Morning a morsel, and drink a little pure White wine after: If any one fasting taketh this medicine, no venom may hurt him that day, as Galen (according to Appolonius opinion) testifieth, in the place afore alleged. There is an other easy and excellent medicine which followeth, the which King Nicomedes used against all venom and poison. Take of juniper berries two dram, of Terra Sigillata as much, make hereof a powder, & incorporate the same with good Honey, and reduce it to the form of an Opiate, of which a man may take a bowl or bit to the value of ij. drams for the rich, & for the poor, in stead of Terra Sigillata, you may use as much bowl Armenus prepared. This remedy is set down by Galen, in the foresaid place, & is of great efficacy. The Electuary de bolo Armeno, also is commonly used, & hath no unpleasant taste therewith. The Pills of Rufus also are an excellent preservative against the Plague, which are made after this manner following: Take Aloes and Armoniac of each two drams, and make a composition thereof with white Wine and use the same, for they are of Paulus aegineta's description: but if you will more properly dispense the same, leave out the Armoniac, and in stead thereof, put thereto a little Saffron, according to the form which ensueth, and you shall make a most excellent medicine to this effect. Take of Aloes washed in Rose water, one ounce of Myrrh and Saffron, of each two drams, of Bole Armenus two drams, make Pills thereof with white Wine, or the juice of Lemons in Summer. Of this composition you may form five Pills for a dram, and take them every morning. another preservative, and very profitable for the poor, is this that followeth. Take one or two handfuls of Sorrel, steep them in a Viol in good Rose-Wine vinegar, and keep it close stopped, and in the morning when you rise, take three of four leaves of the Sorrel thus steeped, and eat the same, for it is a profitable medicine: the reason is, because Sorrel by his virtue represseth the heat of the blood, and resisteth against all putrefaction. And if you drink a spoonful or two of the said Vinegar in the morning: Or steep a toast of white bread in the same, and overspread it with Sugar, it is both comfortable and wholesome at all times: Some there are that use the leaves of Rew after the same sort, but this memedicine is not allowable but in the cold time of the year, and in such bodies as are cold and phlegmatic by reason of the heat thereof, juniper berries also being steeped in Rose Vinegar and taken in the morning, as wonderfully profitable to that effect.  

These remedies which ensue are very excellent and appropriate for the Plague.  

A Pomander of excellent sent and savour good against Pestilent airs.  
TAke pure and sweet Laudanum, Benjamin, Storax calamity, of the Trocisques of Gallia Moscata, of Cloves, Mace, Spikenard, the wood of Aloes, the three Sanders, the roots of Orace, of each half an ounce, let all these 〈◊〉 beaten to a fine powder and searced, and then incorporate the whole with liquid Storax, adding thereunto of Musk ●nd Amber, of each a dram, of Civet two drams, make ●●aste hereof with the infection of Gum Tragacents in ●ose water.   

● pretty preservative to be carried in a man's mouth during the time of infection, which procureth a savoury and sweet breath.  
TAke of fine Sugar one ounce, of Orace half an ounce, of the shell of an Egg the inward skin being taken away half an ounce, put the shell of the Egg into Musk Rose water till it be mollified for the space of eight days, beat 〈◊〉 these to a fine powder, and with Rose water wherein Gum Tracagant hath been infused, make pretty Pellets according so what bigness you please. These are very wholesome, and make the breath sweet, and comfort the heart inwardly, and are of a temperate quality, which you may keep in your mouth some three hours.   

An admirable and excellent defensative in form of an ointment to defend the heart in time of infection, profitable both for the healthy and diseased, and of admirable effects.  
TAke of the best Treacle you can get, or in stead thereof Mithridate (but Treacle is the better) take I say two ounces. The juice of six Lemons mixed together, and put them into a little glassed pipkin, and let them boil therein till half the juice be consumed. Then suffer it to cool, and afterwards take two drams of beaten Saffron, of Caroline and white Diptamy, of each two drams, incorporate all these things together after they are well pounded, and bring them to the form of an ointment, wherewith every day anoint the region of the heart under the left pap, making a circle with the same round about the pap. Afterward take an ounce of Crystalline & pure Arsenic, and wrap it in Gossapine Cotton and red Taffeta, after the form of a little bag, carry the same about you, being bound underneath or hard upon your left pap: by this means each man may be assured that he shall not be infected, if so be he use those interior remedies which I shall set down and have heretofore declared for the good of my Country.   

another excellent preservative against the Plague.  
TAke of the leaves of Marygolds, which the Latins call Calendula, of Uerveine, Scabious and Sorrel, of each a handful: of the roots of Gentian, Zedoary, and white Diptamy, of each two drams, boil them all together for two hours space in good and pure fountain-water, from the value of a quart to a pint, add thereunto the juice of six Lemons and as much Sugar as shall be sufficient, make a syrup hereof, and aromatise it with cinnamon, and take thereof every morning four or five spoonfuls.   

A singular water both for the healthy and diseased in the time of the sickness, whereof they may take an ounce every morning with much comfort.  
TAke Ualerian, Carline, Zedoary, good Myrrh, Bowl Armenus, Gentian, of round Birtwoort of Aristolochia, of Calamus Aromaticus, of white Diptamy, Imperatoria, of each one ounce and a half: of five Aloes two drams, of Saffron a scruple, beat all these to a fine powder, and afterwards steep them in five pints of excellently well rectified spirit of Wine, and let them in●use therein six hours, and see the body wherein you put them be well luted. After the six hours be past, add thereunto five pints of good Malmessie, and strain the same, or rather you may leave the simples in the bottom and drain it clearly and gently: Of this water every morning fasting, take two or three spoonfuls, for it is an excellent and well approved remedy.   

Excellent Pills against the Plague.  
TAke of Aloes one ounce, of Myrrh and Saffron, of each three drams, of Bole Armenus, Terra Sigillata, Zodoarie, white Diptamus, the roots of Tormentil, of each a dram, make Pills of these, being all of them well powdered and mixed with the juice of Marygoldes or red Coleworts, of which, every day take one, and once every month a dram.   

An excellent and approved remedy allowed by divers learned men's experience.  
TAke the roots of Tormentil, and of white Diptamus, the roots of Ualerian, and white Daises (and if it be possible to get them green it shall be the better:) Take these above named roots, as much of the one as of the other, pound them and make a fine powder of them: Then take the decoction of Sorrel, and let the above named powder be infused in the same, then let it be taken out and dried in the Sun; Afterwards beat it to powder again, and infuse it anew, and afterwards dry it in the Sun as before: which when you have done three or four times, reserve the same powder clearly in some convenient vessel, and when as any one feeleth himself strooken with the Plague, give him presently half an ounce of this powder in Rose water, or Scabious water, or in nine hours after he shall seel himself infected. This remedy in divers persons and very oftentimes hath been experimented, and hath wrought wonderful effects, if it were given within the time prescribed.   

A singular and secret Remedy the which I received from a worthy man of Venice, admirable for his learning in all Sciences, who of courtesy imparted the same unto me, with protestation that he had seen wonderful effects of the same.  
TAke of the Roots of Tormentil and white Diptamy, as much of the one as of the other, of Bole Armenus washed in Rose water, the quantity of a great Chestnut; of oriental Pearls one dram: of the sharings of ivory one dram and a half, beat all these into a fine powder, and incorporate them with conserve of Roses in a marble mortar, reserve this confection in a vessel of glass well covered. Take hereof the quantity of a great Nut in the Morning, and drink a spoonful of the juice of Marygolds or Lemons with Sugar after it. The Gentleman that gave me this, assured me that he had given it to many in the time of the great Plague in Venice, who though continually conversant in the houses of those that were infected, received no infection or prejudice by them. A Remedy worthy the use and noting.   

An Opiate against the Plague, extracted partly out of Galen, partly out of Dioscorides, and others of excellent effect.  
TAke twenty common Nuts, of dried Figs, to the number of 15. and of Rue and Scabious, of each twenty leaves: Of the roots of both sorts of Aristolochia, the round and long, of each half an ounce, of Tormentil, white Diptamy, Pimpernell, Bay Berries, Borage flowers, the Kind of the root of Capres, of each two drams & a half: of Galingale, Heart's horn, Mace and Myrrh, of each two drams: of Bowl Armenus, Terra Sigillata, common Salt, of each two scruples, beat all these to fine powder, and incorporate them with two pound of pure clarified Honey, and make an Opiate thereof: whereof in the morning take the quantity of a Nut, and drink thereafter a little white Rose vinegar and Rose water, and you shall find this medicine very effectual.   

A perfume for to air the Chamber of him that is infected, correcting the venomous air.  
TAke black Pitch, Rosin, white Frankincense, of each six ounces, of Myrrh four ounces, of the wood of Aloes half a dram, of Storax and Benjamin, of each a dram, of juniper berries, and the leaves of Rosemary, of each two drams, make a gross powder of these, and in a chafing-dish and coals cast of the same & perfume the Chamber.   

A powder of great virtue against the Plague, which was sent by Philip King of Spain, to Charles the ninth King of France, in the year 1564. when as almost the whole kingdom of France was infected with the Plague.  
TAke chosen and perfect Myrrh, the wood of Aloes, Terra Sigillata, of Bowl of Armenia prepared, of Mace, Cloves, and Saffron, of each an ounce, beat them to a fine powder, of which you may take a dram in Rose water, or the juice of Lemons in summer, and in winter with good wine. This powder was sent to the King and queens Majesty for a sovereign remedy. Valleriola in his third book of his Physical observations the first Enarration, setteth down a composition to this effect, taken out of the best Authors in Physic, especially out of Galen, Paulus, Aegineta, Diascorides, and Avicen, according to this form following.  
Take of the best Bowl of Armenia one ounce, of perfect cinnamon half an ounce, of the roots of the herb called in Latin and Greek Pentaphillon, or else Tormentil, of each half an ounce, of the root of Gentian three drams, of the roots of both the sorts of Aristolochia the round and long, of the roots of Florentine Lilies, of each two drams, of the roots of Enula, Campana, three drams, of the dried rind of Oranges or Pomecytrons (which is far better and more effectual) three drams, of Pomecytron seeds, or in stead thereof Orange or Limon, of Tornep seed, and Sorrel seed, of each two drams. Of juniper berries, Cloves, Mace, Nutmegs, Zedoary and Angelica, of each two drams, of the leaves of Rosemary, Sage, Rew, Bittony, and Chama Pilis, of each a dram, of bayberries, Saffron, Mastic, Frankincense, the shavings of ivory, orient Pearls, white, red, and yellow, Saunders, of each a dram, of the flowers of red Roses, of Violets, of water Lilies and bugloss, of each two drams: let all these be beaten to a fine powder and with clarified Honey, or the juice of Lemons, make an Opiate thereof. The dose of the powder to those that are in health is a dram for preservation: and in those that are sick two drams, with Scabious or Rose water in summer, and with good wine in winter, and if a man desire to have it in an Opiate, he may well take half an ounce.   

A sovereign and excellent Remedy taken out of Alexis.  
TAke ivy berries of the oak in their full maturity, (gathered if it be possible in such places as are Northward) dry them in the shadow, and afterwards keep them in a box or leather Satchel, and reserve them for an especial Remedy, and when you would make use thereof, you shall give of this powder to those that are infected to the value of a dram, as much as will cover a French Crown, mix this powder with good white wine, and let the Patient drink thereof, and cover him well in his bed, that he may sweat so long as he may endure, and afterwards cause him to change his shirt, sheeets, and bed, if it be possible. And by experience it will profit, for proof whereof the Author produceth marvelous effects of this medicine, especially of a Millanors being at Allep in Syria, who witnesseth that he took this medicine, and that suddenly the Carbuncle or Botch broke. And this was in the year 1523.   

The Almains and Flemings in the time of the Plague, use this Remedy that ensueth.  
TAke one part of Aqua Uita of the best, three parts of malmsey, or other pure wine, of juniper Berry's half a handful, or of common Nuts three or four, these do they steep in the abovesaid Liquor three hours, and afterwards eat them morning and evening. This Remedy in old folks & in the winter time is not to be misliked: Treacle and Mithridate, are excellent remedies in the Plague time, if you take a dram in summer time in Rose water, or Sorrell water, and in winter with good Wine. But those that take the same aught to abstain from meat for the space of six hours after, and to sup little or nothing at all the day before: for otherwise the said medicines takes no effect.  
See here the most sovereign and exquisite remedies that may be found to preserve those that are in health, as well the rich as the poor in this contagious time, which interchangeably upon all opportunities a man may use. But above all things it is behoveful to keep a good diet & order every ways, and to see the body be soluble, for that it is one of the most principal points to preserve & continue the body in health. But amongst those things that are most necessary & requisite towards the continuance and preservation of health, and avoidance of contagion, nothing is more to be respected then sobriety and an orderly course of life: for continence is the mother & fostress of all good disposition in man's body, by reason that by sobriety the health is confirmed and continued in his estate; the humours are well tempered, and natural heat fortified, the natural passages of the body entertained in their due harmony, the operations of nature every one in themselves well and duly accomplished: and by these reason's sobriety is the foundation to warrantise the body from all evils: as chose, intemperance is the source and and original of all mishap and fatal infirmity. All which is confirmed by Hypocrates and Galen, in the second book Of the Aphorisms: Aphorism, 17. and Hipocrates himself in the sixth of his Epidemies, where he saith, That the chiefest care that is to be had for to continue health, consisteth principally in this: to live soberly, to use convenient exercise, and not to gorge a man's self with surfeits. The like also is confirmed by Galen and Plutarch, in their writings and Books, De Sanitate Tuenda, wherein the error & folly of the common sort appeareth most manifestly, who dare in the time of infection and pestilence, to overcharge themselves with wine, and fill their stomachs in the morning before they go out of doors, thinking by this time to conjure the time, (according to their lewd discourse) and abate the evil vapour of the air, whereas in effect, they effect nothing but the contrary. For wine being taken fasting, maketh the body more apt to conceive infection through the heat thereof, and the piercing quality and opening it, causeth in the parts & vessels of the body, namely the veins and arteries, making them by these means more capable to receive the evil influence of the air, if any reign at that time. Let therefore all men be curious to observe this commendable sobriety, if they be desirous to avoid the dangers of the Plague, by forbearing all diversities of meats, and surceasing to fill their stomachs with unmeasurable repasts, and let them feed soberly, and no more than is needful to sustain life, observing a temperate exercise in pleasant and delightful places. Let them lead their life in peace, and quiet of mind, in joy, disport and honest pleasure, avoiding all perturbations of the spirit, and especially sadness, melancholy, wrath, fear, and suspect, which are the most dangerous accidents that may encounter a man in such like times: as Galen in his Book, (Of the Art of Medicine) hath written, and of this kind of temperate life, I will make a particular discourse in the Chapter ensuring, to the end that every one may understand what means he ought to observe, in the maintenance of his health by good diet and order.     

CHAP. VII. A brief Method and rule of life, how to preserve the healthful in the time of sickness.  
THE Principal means to continue a man in health, consisteth in an orderly observation of diet, elections of meat, measure and opportunity in receiving the same, and in the quantity and quality thereof, (which shall be the argument of this present Chapter.) It is therefore especially to be considered and provided, in this cause, that the body abound not in superfluities and excrements, which may yield matter and food to putrefaction and contagion in humours, which may no better ways be performed, but by a good regiment in life. Men that are curious of their health, will take heed of all immoderate repletion of meats, and in suspected times diversity of meats is to be eschewed, least the stomach should be overcharged thereby, by which means diversities of humours may be engendered; but it behoveth a man to feed of one only dish or two, that in quality and nourishment may be conformable to his nature. He ought likewise to beware in these times of such meats as may easily putrefy in the stomach, such as yield but gross nourishment, and breed oppilation and obstruction that heat the blood and humours, and make them vicious and sharp. Of this sort are salt meats, Pork, Beef, Scallions, Coleworts, Garlic, Onions, Spice, Mustard, old Cheese, such▪ Fish as are caught in standing Pools and Marshes: strong, hot, high and troubled wines. Such meats as are convenient, are of delicate flesh and easily digested, as Capon, Chickens, young Pullet's, the broth whereof doth rectify and temper the humours of the body, as Mesue testifieth. Also the flesh of Veal, Kid, or young Mutton are allowed, and the birds of the field, such as are Partridges, young Pigeons, Turtells and such like are to be admitted. And in the broth of such like things, you ought to seeth Sorrel, Purslane, Borage, and Marigolds, which according to Alexander Benedictus, in his Treatise of the Plague, is an excellent medicine. The juice of Sorrell likewise and sour Grapes are allowed, and Oranges, and Lemons with Sugar are not amiss, in the juice whereof you may dip your meat or bread at your meals, and such like. Rose vinegar in this time is commended. As for all baked meats (as Pasties or such like are forbidden,) both for the gluttonous substance that is in them, as for that they engender obstructions. Fresh and rear Eegges sod in water are of good nourishment, Sea fish, as the Sole, the Mullet, Gurnard and such like may be admitted, yet ought they not too oftentimes be used by reason they breed humidite and waterish blood. Amidst the sourer fruit, the Prune, Straberries, and muscadine Pear are to be eaten, so they be taken in a little quantity, as for all other fruit they may well be omitted, because they fill the veins with waterish blood, and such as easily corrupteth, except the Raison which is very good. In use of wine, Claret and white (not fuming nor over high coloured, but tempered with good water) are very fit to be drunk at meals and no otherwise. For exercise, it ought to be convenient and temperate accustomed in the morning in places delightful and pleasant, in the shade in Summertime: in Wintertime in the Sun. Touching apparel, each one ought to use decency and comeliness therein, and oftentimes to shift both woollen and linen, especially in Summer, in which time if those that are of ability shift once a day it is not amiss. Care likewise is to be had, that men heat not their blood by violent travel, but to use a convenient rest after their repasts. It is behooveful likewise (as hath been said) to keep the body soluble, so as once a day or twice in 21. hours, either by the benefit of nature or the use of the pills above mentioned the belly may be loosened, & the body no ways suffered to be bound. Especially in those times all use of women is forbidden. For there is not any thing during this contagious season more forcible to enféeble nature, than such unbridled desires which stir and distemper the humours and dispose the body to receive infection. Briefly, to live in repose of spirit, in all joy, pleasure, sport & contentation amongst a man's friends, comforteth heart and vital spirits, and is in this time more requisite than any other things.  
This is the order and manner which every one ought to observe, in his manner of life in these suspected times, with this final Proviso, that the houses be kept clean and well aired, and be perfumed with water and vinegar in Summer time, and in winter time with perfumes, of juniper, Rosemary, Storax, Benjamin, and such like. That the windows thereof be kept open to the East, towards the shining Sun and the Northern wind, shutting out all Southerly winds, and such as blow from contagious places.   

The order and policy that ought to be held in a City, during the plague time, and wherein the Lord Mayor and Sheriffs, and such as under them have care of the infected, aught to show their diligence in the maintenance and order of their citizens. Chap. VIII.  
AS order conducted by good advice and counsel, is in all things, that concern the administration of a Commonweal most necessary, so in this cause, (which is one of the most urgent) order, policy and serious diligence, is not only profitable, but also necessary; because the sickness of the plague & contagion invading a city, is the total ruin of the same by reason of the danger and spoil of the citizens, as we read in Thucydides of the great plague in Greece, which for the most part ravished the inhabitants of the same, and in Titus Livius, of divers horrible pestilences that happened in Rome, which by their greatness and cruelty made that mother City almost desolate and destitute of the better part of the citizens thereof, bringing with it both famine and fatal indigence. For which cause such as are in authority in Cities, as Mayors, Sheriffs, and those that have the charge to oversee the sick, aught above all things to procure that their City remain in health, to the end that their citizens remaining in security, may communicate the one with the other by traffic and following their business, whereby there redoundeth a common profit and utility to all: whereas on the contrary side (their City being infected by a popular and pernicious disease,) their traffic ceaseth, and that which is most dangerous and important of all, the life and health of all men is brought in danger. Now to withstand this inconvenience with prudence and foresight, it behoveth the Magistrates, first of all diligently to examine what places, either near or remote, are visited or infected, to the end to warrantize themselves from that infection, not suffering any of those to enter their City that come from such places as are suspected, except they be men of note, of whose prudence and security they may be assured. For it is not always a consequent, that all the inhabitants of a City are always infected, especially when they are men of respect, who have the means, and observe the method to preserve themselves: whereof it is very necessary that the governors, and such as have the keeping of the gates, should have respect: but for such as are vagabonds, masterless men, and of servile and base condition, for such I say, they ought not to be admitted. And if by chance, or by the will of God the City becometh infected, it ought not incontinently to be made known: but those that have the care and charge of such as are attainted, ought in the beginning to keep it close, and wisely conceal the same from the common sort, imparting it only to such, who by their good advise and counsel may assist them in the time of danger, which counsel and advice divine Hipocrates setteth down in his oath and attestation to Physicians, and consequently to all those that have the charge of the sick, forbidding them to reveal that which ought to be hidden for the common profit: which being considered by the divine Philosopher Plato, in the third book of his common weal, he avoweth that it is lawful for Magistrates & Physicians to lie for the safety and conversation of their City. For oftentimes to conceal a truth to this intent, is no error in such men, whenas by such means the common weal is conserved and profited: which counsel I thought good to make known to you, to th'end I might restrain the superstitious fantasies of some men, who are of the opinion, that nothing ought to be concealed in these times, but made known unto all men, for fear their reputation should be touched, and themselves esteemed liars. The magistrates in these times ought to commit the charge of their gates to good and discreet citizens, on whose trust and fidelity the City may rely: and therefore the best citizens both in place and reputation ought to have this place, and not they, who are young, indiscréet & inconsiderate. Which thing hath been wisely noted by the divine Philosopher Plato in the third book of his common weal, where he saith, that he that hath the charge of a city, aught to be strong in person and prowess, and a Philosopher in his spirit, that is to say, sage, prudent, and well advised. For by such a governor and so well qualified, there redoundeth a great profit unto all men, where to one of the contrary disposition all things fall out frowardly. Moreover the Magistrates ought to have an especial care, that their city be kept clean & neat from all filth, dunghills and stinking rubbige that may breed infection, because the steam of such unclean heaps and places being drawn up into the air, do for the most part infect and contaminate the same. And to this effect Hipocrates counseleth us to use the air in these times, which is most pure and clear, and to fly the contrary. The like confirmeth Galen in his first Book, de Sanitate tuenda, and in his Commentaries on Hipocrates book, de Natura humana. And therefore the Magistrate ought to give charge, that in every place the streets should be kept clean, and daily purged, forbidding every one under a penalty to cast out any uncleanness or filth out of their doors. They ought also to take order, that the slaughter houses (for the provision of the city) be not continued and used within the city, but placed in some remote and convenient place near unto the river of the Thames, to the end that the blood and garbige of the beasts that are killed may be washed away with the tide. This advice the nobles of Arles observed by valenola's advise, to the great good of their commonweal, who to the westward of the city upon the river of Roan have builded their slaughter-houses. It is no less necessary also to take note of such sick folks as resort unto the city, and to know with what sickness they be seized with, & whether it be dangerous or no. For which cause it is requisite to appoint certain discreet and skilful men in every quarter and parish within the city, who may have the charge to take particular notice of every householder, in what estate their family is, or rather to visit them themselves, and if they find any sick in these houses, to make a true report unto those that have the charge and overlooking the sick, to the end they may cause them to be visited by expert Physicians, who may inform whether the disease be infectious or no, to the end they may be attended and cured according as their disease requireth. And for that in all suspected cities, it is a common custom for the Magistrate to shut up those that are surprised with the sickness, or to send them to the hospitals or pest-house, for fear lest by conversing with the healthy they should spread the contagion by breathing on them and touching them: because, as Galen saith, it is dangerous to converse with them, and God himself also giveth an express commandment in Leviticus chap. 13. and Numb. chap. 5. where speaking of the lepers, he commandeth that they should be separated from the host and company of the healthy. Me thinks it is very necessary at this time to speak somewhat hereof, and to examine every circumstance, to the end that it may be known what is to be done in this case. Now the truth is, that our duty commandeth us to separate such as are sick from the whole, for fear lest they should be infected with their disease, nevertheless in this case we ought not to use such separation before it be truly known to be that disease, and that the sickness is of the quality, that it deserve shutting up.  
For in truth it is a great amazement, and no less horror to separate the Child from the Father and Mother; the Husband from his Wife; the Wife from her Husband; and the Confederate and Friend from his Adherent and Friend: and to speak my conscience in this matter, this course ought not to be kept, before that by the judgement of a learned Physician the sickness be resolved on: And when it shallbe found it is infectious, yet it is very needful to use humanity towards such as are seized. And if their parents or friends have the means to succour them, and that freely, and with a good heart, they are willing to do the same, those that have the charge to carry them to the pest-house, aught to suffer them to use that office of charity towards their sick, yet with this condition, that they keep them apart, and suffer them not to frequent and converse with such as are in health. For, to speak the truth, one of the chiefest occasions of the death of such sick folks (besides the danger of their disease) is the fright and fear they conceive when they see themselves void of all succour, and as it were ravished out of the hands of their parents and friends, and committed to the trust of strangers, who very often are but slenderly and coldly inclined to their good, wanting both service and succour. And therefore in this cause men ought to proceed very discreetly and modestly. And in regard of the time wherein the suspected and sick, or rather those who frequented and served them, there ought some rule and moderation to be held. For whereas by ancient custom and observation they are wont to have the prefixed term of forty days given them, yet ought not this term, equally and rigorously be observed in all.  
To those that are sick of the plague this limitation of time ought to be prefixed and furthered for more assurance; besides the forty days, they ought over and above remain enclosed twenty days, which are in all sixty, before they be suffered to return to their houses, or frequent the company of their fellow Citizens. Before which time they that are infected, after their recovery ought to change the place where they have been sick: and to take the air in a more healthful place, far distant from infection, and change their garments, and put off their old, or rather burn them, for fear they should infect those that might happen to put them on. For in truth, the keeping of such things is very dangerous, and whereas after the plague is ceased, it oftentimes without any manifest occasion beginneth anew, it oftentimes proceedeth from such like accidents: In prevention whereof the Magistrate ought to have no little care and diligence. Heretofore have we set down what term should be prefixed to the sick; it now likewise concerneth us to prescribe a time and term to those that have had the keeping of them, for both public and private security, wherein in my judgement (which I submit to those of more reverend authority) we ought to observe other rules following. If the sick be dead in his house, and hath continued all the time of his sickness in that place, and his parents and friends cohabitants with him, have continually assisted him and ministered unto him, they ought to remain enclosed the said term of forty days, or else transport themselves to their country houses, if they have any, or to live apart & separated from others in their garden houses, and not to frequent amongst the people, during that time. If the sick hath remained in his house but two or three days, and hath had but small access unto him, and the assistants that were with him, be men of discretion, knowing well how to defend and preserve themselves by good remedies and diet, being men of respect & mark, they ought not to be shut up so long time; but it shall suffice in this case to keep them close some twenty or four and twenty days, or somewhat longer. For in that space by natural reason, the venom ought to have wrought his worst, if any of the assistants hath been seized therewith: Likewise, if they have been well purged, and have taken remedies to preserve themselves in that time. For in truth, if a vapour or contagion be in the body, it cannot so long time remain enclosed, but that in forty days space it will show itself. And if in the space of xxi. days it discovereth not itself (as nature molested with any vehement sickness or contagious infirmity is accustomed to fulfil and execute his forces and expulsion to drive out the same (as Galen declareth in his book de diebus Cicitis) it will hardly show itself in any time after the xxi. day, for that the venom hath already lost his force, and nature maketh no more account to expel the same, but evaporeth it insensibly without any hurt, if there hath not some new occasion been offered that causeth such an accident, as it oftentimes happeneth. If any one unwittingly happeneth to visit one that is sick in his house, and that but once or twice, we ought not to prefix him that term, but to suffer him to keep himself close some fourteen days or more, provided that he observe a good diet: And to speak my absolute opinion what ought to be done in this case of keeping the sick and their assistants enclosed in the plague time, it is necessary to resolve upon the effects and accidents, which apparently happen in the said houses, and according to the rule observed by those that are shut up, as also according to their quality and condition, and especially, we ought to have regard, and rely on the judgement of a faithful and learned Physician, who according to his Art, and the effects that he shall discover in those that are enclosed, may yield an assured judgement of the matter, to whom we ought to give credit, as to him that is the fittest and truest judge in such a matter. For in truth this custom hath been but newly brought in, and was never heard of in the ancient and authentic writings, either of Greek, Arabian, or Latin physicians, but only by some late Practitioners as Guainerius & some other which Guainerius in his Treatise of the Plague, Chap. 3. de tertia differentia hath set down this term of forty days, speaking of the term wherein a man ought to return into the house of him that is infected. And in his opinion (which is not answerable to truth) he prefixeth three months. For if the infected house shallbe cleansed from all infection, and perfumed and aired by those that have the charge, a man may return into it after forty days, provided, there remain nothing in the said house that is infected or contagious, as the garments, sheets, beds, coverlets, or such like of the diseased. For such things as these keep the infection enclosed in them long time, especially featherbeds, as Alexander Benedictus testifieth in his book of the Plague, where he maketh mention of a featherbed of one that was sick of the plague in Venice, which kept the venom seven years, & the first that slept upon the same at the end of the same term were suddenly surprised with the plague, as he reciteth in the third Chapter of his Book. Lo here, what I have thought requisite to be spoken touching the said term▪ nevertheless I submit my judgement to those that are more learned, to whose mature resolution I shall subscribe when with better & more substantial reasons they shall reprove me. Which purpose of mine, every true lover of learning ought to follow, as for that I have said it is but only my opinion, set down to advise the ignorant, and to be censured by the learned. The governors also ought to be careful of those, whom in this sort, and for this cause they have shut up or sent unto their pest-house, foreseeing that they want nothing of that which appertaineth to their health. And if those that are sick be poor and indigent, let them be supplied by the charity and liberality of the city. And if they be rich and by reason of infection shut up, they ought to be supplied with all things necessary till such time, as being at liberty they may make recompense for that they have received.   

Chap. IX. Of the building of an Hospital for the Plague.  
THat which is most necessary in great Cities, is to have a certain selected place, whither they may convey the sick men in time of the plague, when God inflicteth sickness upon them. And therefore it concerneth a weal public before necessity happen, to provide a house to this purpose answerable to the charitable intent of those good men, who have already contributed to the same. The form whereof, since as yet I perceive it unfinished, should (in my opinion) be after this manner: It ought to be situate, (as already it is begun) without the City in a separate and unfrequented place, and not so near the high ways or walks of the Citizens as it is, for fear lest the Passengers should be infected. It ought also to be builded very amply and largely, that it may be able to receive the number of the sick, the aspect thereof aught to be between the orient equinoctial and the north, to the intent that the heat of the midday warm it not too much, and that in summer it may have competent fresh air: which it will have if it be thus builded: for it highly concerneth that such a house should receive the northern wind, for that it is the most dry, and healthful, and such a wind as purgeth and driveth away all evil vapours and infection, because the air thereof is cold and dry, which consumeth the superfluities of the body, as Galen and Hypocrates testify in the third book of the Aphorisms, and Hypocrates himself in divers places witnesseth. The like also doth Avicen aver at large, where he speaketh of the north wind, to which he attributeth this property, to correct all pestilential and corrupted air. And therefore it is necessary that the aspect thereof should be after this manner: It ought also to be more long than large, to the intent the upper story may contain eight and twenty or thirty chambers above, and as many beneath. For in regard of the multitude of the sick that are likely to be brought thither, there ought to be many lodgings, and so many, if not more. These Chambers ought to be separated the one from the other, and yet adjoin one an other after the manner of the Dortuaries in Religions houses. Each of these aught to have a chimney, and be so disposed, that they may receive lights from the East and the North. In each of these chambers there ought to be two beds, that the sick may change from the one to the other upon opportunity. The situation and place of the Hospital ought to be in a pure air, and in no place that abutteth on dunghills: it ought likewise to have many springs derived into the same, that the ministers that attend the same, may the better cleanse their clothes and houses: The Chambers of the Physician, Surgeon, and Minister appointed to attend the sick, aught to be builded apart from the sickmen's lodgings: and likewise the Apothecary, who must have his shop furnished apart with all necessaries at the City's charge, which custom in all well policied Cities is observed. It behoveth also that all the doors of the Chambers open into some Gallery, where in the sick may take air for their recreation, and beat their clothes and bedding, when need requireth: some fifty foot apart from that Hospital, an other body of building should be made, wherein they that are recovered may make their probations. It is also requisite that a Chapel be builded somewhat separated from the body, & after such a manner, that the diseased may hear their Preacher, and assist him in his devotions. This is the order I thought meet to advise in the building of a pest-house, which by the particular liberality and faithful performance of the deceaseds will, may be builded and furnished. Towards the finishing whereof, all they that have the zeal of our Lord in their hearts, and that have the means to distribute their goods to the poor, aught to be diligent and charitable, to the end they may receive the reward which is promised unto them, whereas Christ saith, Come unto me you blessed of my Father, because that being sick you have visited me, and being hungry you have given me meat, I was a stranger and you received me; Possess the kingdom which is prepared for you from the beginning of the world. This is a marvelous reward for a little pelf and worldly pleasure bestowed on their neighbour, to obtain the eternal glory of heaven, which is a treasure of incomparable felicity. Thus much as concerning this matter.   

Chap. X. Of the manner how to govern and heal such as are sick of the plague, as well in diet, chamber beds, as in fit remedies, both for their botches and carbuncles.  
AS soon as the sickness hath seized any patient (which by the proper signs & accidents is presently known) as a burning fever outwardly of little appearance, but gentle and easy, but inwardly malignant, full of anguish and very tedious to the sick; disquiet of the body, passions of the heart, vomit, soundings, extreme thirst, pain and lassitude through the whole body, with appearance of spots or marks, or swellings under the arm pits, or in the groin or under the ears, or in any part of the body, then is it evident that the person so affected is infected with the plague, by reasons of such signs or accidents (especially if he that is surprised, hath conversed with any, or in any place that hath been infected.) By these signs and accidents we may easily know the nature of that sickness, as Avicen and Ra●is do testify: otherwise the said sickness is very often times so fraudulent and deceivable, that for the most part it deceiveth the patient and the Physician, as Avicen after Galen doth testify. For divers of those that are infected, supposing themselves to be free from the plague, make no account thereof in the beginning, nay, during the first and second days, they only suffer a gentle fever without any other appearance, so that nature desisteth not to perform her functions, being as yet unassailed by the venom. For which cause the patient will have a good pulse, and healthful urine, almost as perfect as when they were in health, when as suddenly they are seen to die without any manifest occasion, which breeds doubt and trouble in the Physician, as Galen and Avicen do testify. For this cause men ought not to marvel though the Physicians in this case are puzzled and doubtful, since this sickness in his nature, is so doubtful, fraudulent, and deceivable. This notwithstanding, whenas with the fever, the tokens, tumour, or carbuncle do appear, there is no cause of suspicion or doubt of the disease. Then ought they readily to withstand the same by a fit and convenient diet, and by exquisite and proper medicines suddenly and exquisitely ordained; for a sickness of that nature admits no delay without certain danger of death. And therefore Hipocrates saith that it is expedient in such sicknesses to minister evacuations and other means the very same day: Now for that it is one of the principal intentions of a Physician, in this case, to correct the air, and prohibit the venom, that it may have no operation in the body, we will begin with the same, and so consequently discourse upon the rest.  

The preparation of a Chamber.  
FIrst therefore, men ought to make choice of a chamber for the patient, that is well aired, if it be possible, having the windows towards the North or East. And if it be in summer time, it is good to keep those windows that regard the North opened, to the end that the air of the chamber may be purified and cleansed. Care likewise must be had to have the Chamber cleansed two or three times a day, and that the floor be sprinkled, & the walls bedewed with good Rose-vinegar, mixed with common-water, or with Rose-water, if the patient be rich. The said chamber likewise must be strewed with odoriferous flowers and sweet smelling herbs, namely in Summer time, with roses, violets and pinks, with the leaves of willow and the vine. It is good also to have quinces & citrons to smell to, to the end that the air may be more odoriferous. Neither is it amiss at what time soever it be, to make a light fire in the Chamber in Summer time, for it purgeth the infected air very much. And if it be in Winter, it is not amiss to make a great fire in the Chamber of Rosemary; bays, juniper, and such like, perfuming the Room with Benjamin, Storax, Frankinscence, Cloves, juniper-berries, or such like. And if the patient be of ability, so as he may change chambers, it shall not be amiss to do it oftentimes, so as it be prepared, as we have advised.  
The bed of the patient aught to be large, clean, and perfumed with good odours according to the season of the year, as is aforesaid. He ought also oftentimes to change his sheets and his shirt if he have means twice or at leastwise once in the day: Round about his bed if it be summer time, and on the top of his coverlets you shall strew flowers and odoriferous fruit and boughs, and the sick party shall have by him diverse oranges, quinces, lemons, or citrons to smell to: And if he be rich, he shall cause certain sheets to be steeped in vinegar and water, and hung round about his bed, not only to refresh the place, but to repulse the evil vapour of the chamber: He shall likewise oftentimes wash his hands, his pulses, and his face and forehead with this mixture. Take of white rose vinegar four ounces, or half a pint of rose water, a pint of good malmsey, claret, or white wine four ounces, of the powder of zodoarie, cloves, dried roses, and musk, of each two grains, let all these be beaten and mixed together, and let him rub his nose, his ears, hands and face therewith, for it will comfort and quicken the heart and vital spirits, and drive away all evil vapours: Lo here the preparation of the chamber and bed of him that is diseased and sick of the plague. Hereafter ensueth the manner of his diet.    

Chap. XI. The Diet of him that is strucken with the Plague.  
BEcause in this sickness the appetite is dejected, and the virtue of the stomach and all other members is much enfeebled, it behoveth those that are sick, to enforce themselves to eat, to the end they may resist the sickness, and strengthen nature, as Auicene commandeth, where he saith, that they who manfully enforce themselves in this disease, and eat courageously, are they who escape. The Diet therefore of the patient aught to be in quantity moderate, taken by little and little, and often, and in quality substantial and nourishing, and tempered with such things as resist venom. Let his meat be of good nourishment, of easy digestion, and pleasant to the taste, as shall be hereafter declared. His meat shall be caponets, chickens, and pullets, young kid, veal and mutton, partridge, plover, turtle, pheasant, and quail, and the pottage made of them very nourishing, shall be altered with sorrel, lettuce, borage, pimpernel, and the leaves of mariegoldes, for in this sickness they have great virtue, as Alexander Benedictus testifieth in his 23. chap. de pest, yet must you not mix them all together, but it shall suffice to use one or other: and in the said broths it shall not be amiss to mix some little quantity of the juice of lemons, oranges, or sour grapes in their seasons:  
The bread and meat which they eat, should be taken with the juice of lemons, citrons, oranges, pomegranates, rose vinegar, verjuice, the juice of sorrel using one or the other at several repasts: And if sharpness be displeasant to his stomach, you may use a little of the juice of mints with sugar and a little sinimon: Barley, cream, Almond milk, and panatels, are fit meats in this cause, as also fresh and new eggs poch in water, and taken with the juice of sorrel and a little sugar.  
And among other restoratives our ordinary candles of white wine, rose water, yolks of Eggs, sugar and cinnamon is much commended. A coulis also is of very good nourishment, whenas the sick man cannot eat, for than must we restore him with cordial & strong broths. His drink shall be good white or claret wine, such as fumes not, but is well qualified with pure fountain water, for by reason of the weakness of the virtue in this cruel sickness, & to resist the operation of the venom, it is not necessary to take from them the use of wine except the sick be very sanguine, young, full, and of an able body. In which case it shallbe better to forbid than to licence them to use it. Between meals they may drink barley water, in which they may stéep and infuse some leaves of sorrel, and with their barley water, they may mix syrup of lemons, syrup of sour grapes, syrup of the juice of Citrons, syrup Alexandrine, or syrup of violets. And if the patient will not drink barley water, let him drink fountain water, or rain water boiled and mixed with the syrups aforesaid. The patient likewise may in this fever drink water very freely, and his fill, to the intent he may extinguish the inward heat of the pestilent fever, and not by little and little, but freely, as Paulus Aegineta and Avicen think necessary in this disposition. For which cause let this serve, both to advise the sick & his keeper to allow drink freely, & the use of water, after which let the patient be well covered to provoke sweat, which is one of the best evacuations that profiteth in this sickness.   

Chap. XII. Rules as touching blood-letting, the potions and Evacuations which are necessary for him that is sick of the plague.  
AS soon as the sick man by the signs aforesaid féels himself strooken, he ought very speedily seek out for some remedy for this sickness, neither leisure nor delay without danger of death, by reason of the malignity thereof opposed against man's life: wherefore we ought with all diligent care to withstand the same, and prohibit the venom, and break the forces thereof, lest it work the utter ruin of our bodies. As soon therefore as any one feeleth himself seized, give him this potion. Take of the juice of marigolds the quantity of two or three ounces, give it the patient to drink, with a little white wine or sorrel-water, and cover him well, that he may sweat. This juice maketh a man free and assured from the venom, as testifieth Alexander Benedictus in his treatise of the plague, and it is a most tried and notable secret. And if he sweat after he hath taken the same, he shall be assured by the grace of God of perfect health In stead of the said herb you may take the juice of vervain in like quantity, or the juice of the herb called Scabious, which hath great force and efficacy in this case, give two ounces of the said juice with white Wine, Rose-water, or Sorrel-water, and you shall see a wonderful effect. But these remedies ought to be given suddenly. For if the sick man dally a day or two before he complain, they have no effect or force.  

Of Blood-letting.  
AS soon as the sick feeleth himself strucken, if he be sanguine, young, and full, you ought to let him blood by those rules that ensue hereafter. If the sign or tumour appear not as yet, you ought to let him blood in the Mediana of the right arm rather than of the left, to provide lest the venom have recourse to the heart, and to take blood according to the repletion and virtue of the patient. Or to work more surely, we may take the vein in the foot called Saphena, to divert the venom from the noble parts, or instead of letting blood apply cupping-glasses with scarification on his shoulders and buttocks. From the strong, able, and well complexioned, you may take some six ounces of blood, or at the least three or four: but for such as are weak, they must not be dealt with. And note, that in this sickness, we ought not to be busy in taking blood although blood-letting be necessary, because blood is the treasury of life, whose assistance nature needeth to combat with the venom. As also for that by much letting blood men's forces are weakened, and the venom worketh with more advantage, as shallbe hereafter declared.  
And whenas the patient is let blood, we ought to cause him keep in his mouth either a little piece of an orange or a lemon, or a clove or some cinnamon, or else a little rose vinegar, and rose water mixed together, to comfort his heart and vital spirits. But if the marks or botch do appear, the blood is to be drawn on that side of the body on which the tumour showeth itself, namely, if the swelling beginneth to show behind the right ear, draw blood in the Cephalica of the right arm, and so of the left. If the sign appear under the arm pits, you shall cut the median of the same side, namely on the right arm, if the impostume be under the right armehole, and that on the left: likewise when the impostume showeth itself under the left arm hole. But in truth the surest way is rather, in this case, to open the veins of the feet then of the arms, to the end you may draw the venom farthest off: if the sign appear under the groin, strike the Saphena on the same side, or rather the inward vein of the ham, if it may be found, the like aught also to be done in the carbuncle when it appeareth, yet ought not the blood-letting be redoubled, but only used on that side where the carbuncle appeareth. But note in this case of blood-letting, that it ought to be done before the patient hath remained infected four and twenty hours, for after the term is past, blood letting is both hurtful and pernicious, because that by the same the contagion is inwardly drawn into the body and heart. Whence it happeneth, that the most part of those that are let blood do die, as by Hierome Fracastorius an excellent and noted Physician is sufficiently testified in his treatise of the Plague, the third Book and fifth chapter, who testifieth that all they, who in the pestilent years of 1505. and 1528. were let blood, died all of them by the reason aforesaid, because that where the interior seed of the venom is scattered and mixed with the blood and humours of the body (which is done in two days space or thereabout after a man feeleth himself infected) letting blood is greatly harmful, because it causeth agitation of the blood, and augmenteth by this means the putrefaction, and by such agitation and motion the contagion doth more inwardly mix itself with the humours, and maketh them, of pure and sincere, corrupt and infected: after no other manner than whenas stinking mud is moved, it venteth out the more, and maketh the air infected and stinking, as is seen by experience, or whenas a man shaketh or shoggeth a vessel full of salt or bitter water, the water becometh more bitter and salt than if it had been suffered to be settled, without moving it: For every matter that is moved, is worse than that which remaineth in quiet, as testifieth Galen in his fifth book de Symptomatum causis. And by these reasons the said Fracastorius and Fernelius likewise, men both of them excellently learned, are of opinion, that blood is not to be let in this case, to whose judgements I subscribe. And for mine own part, and in truth I find it more expedient, instead of letting blood, to use cupping glasses with scarification, for after the second day is past, phlebotomy is to be omitted. See here our instruction as touching blood-letting.   

Of Purging.  
AS touching purgation, it ought to be administered in the beginning, but rather with gentle and pleasing medicines than violent, which do weaken and force Nature, and with them we ought to mix some powder, as the powder of the electuary Theriacal of Guidon, or the powder of Bole Armenus, with juniper berries: or for the rich, with Terra sigillata, or treacle, or good mithridate. If then the patient be poor, thou must give him half an ounce of the electuary of the juice of roses, or as much of Diaprunis solutive, or an ounce of Diacatholicon, if he be choleric. And if he be phlegmatic, three drachmas of Diacarthamum, or Electuary de Citro solutive. And if he be melancholic, the confection Hamech dissolved in water of scabious, or sorrel, or bugloss, an ounce of syrup of lemons, or a drachm of good treacle, or the powder of bowl Armenus prepared, or the seeds of Citron or juniper berries. The richer sort ought to be purged with manna Rhubarb, syrup of roses solutive without scammony with Cassia and Mirabolans, and if need require, you may mix a little dose of the electuary of the juice of roses, or Diaprunis solutive in those that are choleric, as in the phlegmatic, a little Diaphenicon: or in the melancholic a little of confection Hamech, mixing with the said potions for the rich, half an ounce, or a drachm of Terra sigillata, or of the powder of Diamargariton, or of the powder Theriacal of Guidon, with the abovenamed waters, and the syrup of lemons, or the juice of citrons. And if they take more contentment to be purged by pills, they may use the common pills of Rufus, made of aloes, myrrh and saffron, adding thereunto a little Rhubarb: for the rich, Agaric, with a little Terra sigillata, or Bowl Armenus prepared, The poor may use pills Aggregative, or Aurea, or Cochia, to the quantity of a drachm or four scruples, and when their medicine hath wrought his operation, they may take half a porringer of the broth of a chicken, and make a light meal: And during the working of their medicine, they may always hold in their hands to smell to roses, oranges, lemons, marjoram, rosemary, and such like, and may oftentimes wash their hands and wet their nostrils in rose water mixed with vinegar and the powder of cloves or Angelica or Zedoary as hath been before times declared: See here the method in purgation.   

Potions against the Plague.  
AND to accomplish this chapter, it remaineth to set down certain necessary potions to minister to the sick that may resist the venom, which during the time of their sickness, ought very oftentimes to be ministered unto them, until such time as nature overcometh the force of the infection, being assisted by the virtue of natural heat, and by cordial Antidotes, that is to say, by medicines, that are altogether contrary to the venom of the plague: (which the Arabians in their tongue are accustomed to call Bezoatici, and the Latins Antidotes.) Every morning and evening therefore, and if need be, at midday or midnight (if the accidents be violent) you may cause the patient to drink these potions following. If he be poor, take juniper-berries, and Bole Armenus, of each a drachm, powder them well and mix them with scabious, bugloss, or sorrel water, and one ounce of syrup of lemons, cause him to take it evening and morning, every day, or else take the powder of the Electuary of Guido, give him a drachm after the same manner: you may also use with good effect the powder of betony, dried to the quantity of a drachm or 4. scruples, taking it in summer time with rose water, and in winter in good white wine, and it worketh wonderful effects, if the patient keep himself well covered, and sweat thereupon, for it causeth the venom to evaporate by sweat. Treacle and mithridate also are sovereign medicines to this effect, being taken to the quantity of a drachm with rose water in summer, or succory or sorrel water, and in winter with good white or claret wine. For the rich, let this powder be dispensed.  
Take the roots of tormentil, the root of Diptamus Creticus, if it be possible, the roots of Angelica Zedoari and Gentian of each a drachm, of the seeds of citrons and sorrel two drachmas, of true Bowl Armenus prepared two drachmas, of Terra sigillata three drachmas, of pearls two drachmas, of red coral four scruples, of the rind of the citron or Orange dried a drachm, beat all these to a fine powder, of which you may give the patient in the waters above named, the weight of a drachm, or a drachm and a half. If you will make an opiate thereof, you may confect the powder with conserve of roses, or bugloss, or syrup of lemons, and make an opiate, of which you may give the patient half an ounce at a time. This powder is of most excellent virtue and great effect, if it be well dispensed, which amongst all other medicines is most appropriate, as by the virtue of the ingredients, the expert and learned Physician may easily conjecture. These are the remedies which in potions are most assured and are both experimented and allowed (laying aside the superstitious and vain opinions, of the unicorns horn, of which the common sort make so great reckoning.) For in truth it is a mere folly to believe that the pieces of horn, which divers men bear about them, is the horn of that beast which the Greeks called Monoceros, and the latins Vnicornu, (as the simple sort, unicorns horn) for it is a beast so rare to be seen, and in places so strange, that scarcely Alexander the great could recover one to his great charge and expense, (as Pliny, Aelian and Philostratus testify) neither may it be taken alive, for that it liveth in places desert and solitary in the extremest parts of India and the East. But leaving these things apart, I say that we ought to trust to perfect tried & experienced medicines, such as are those, which heretofore I have faithfully set down for the common good, and the love I bear unto my neighbours. In prosecution of which matter, I say by the authority of Galen Lib. 9 de simple. fac. cap. 14. V.T. that Bowl Armenus is by him singularly commended amongst all other simples for the plague: For in that great plague which in his time was in Greece, all those that drunk Bole Armenus were suddenly healed, as the said Galen testifieth, who adviseth us to take it with good white wine, somewhat qualified and mixed with water, the quantity ought to be some two drachmas: And here you are to note that in those who are already taken with the plague, it behoveth to give them a greater dose of your Antidotes, than those whom you intent to preserve. For in the venom of the plague is already enclosed in their bodies, it is necessary that the medicine should be more forcible to overcome and subdue the same, then before that it seizeth the body. And therefore if to the healthy you will ordain a drachm to preserve him, you ought to give ear to those that are sick. And this may serve for an advertisement to the common sort, how they should govern their sick in time of visitation.   

This water that ensueth, is likewise of great virtue, and allowed by many experiences.  
TAke two pound of the juice of lemons, of rose vinegar, as much of Bole Armenus prepared two ounces, of the dried rind of oranges one ounce, infuse them a day natural, or xxiiii. hours in the said vinegar, and afterwards distill them in Balneo Mariae, give of this water four ounces with syrup of lemons, or syrup of sour grapes, for it is an excellent medicine, as Fracastorius in his third Book de morbis Contagiosis, chap. 7. whose name I here set down, to the end I may no ways seem to defraud any one of the praise due unto them, or challenge to myself other men's inventions. Hitherto have we sufficiently spoken of those medicines which are to be taken inwardly, it remaineth that we speak of those that are to be applied outwardly. But before that I entreat of them, I will describe in this place a confection or restorative to be ministered unto him that is infected with the plague. Take conserve of roses, conserve of water lilies, conserves of sour grapes, and bugloss, of each an ounce, of pouldered pearls one drachm, of Bole Armenus prepared four scruples, of fine sugar as much as sufficeth, reduce all these into the form of a Conduit, with leaves of gold for the rich. As for the poor, it shall suffice to give them the foresaid conserves, with a little of the powder of Bole Armenus, or Triasantali, or the seeds of sour grapes, or citrons, or the bark thereof. It is good also to give them oft times a tablet of lozenge of Diamargariton, when they have the fainting of the heart, with a little bugloss water, or white wine: and if they fall into soundings, give them confection Alchermes after the same manner: for it is a miraculous medicine in strengthening the heart, and reviving the spirits. And in this case it is good to restore them with good broths, wine caudles, and eggs, as we have heretofore advised. Manus Christi perlata also is good in this case, and pleasant to the eater, which you may give in broths, in bugloss water, or in the form of a tablet. To comfort the heart outwardly, use this epithem that followeth. For the rich take rose water, sorrel water, bugloss, and balm water, of each four ounces, of good white wine or malmsey three ounces, of the powder of Diamargariton, and de Gemmis, of each one drachm, of powder of scarlet which we call vermilion, of cloves, of each half a drachm, of powder of zedoary and Bowl Armenus, of each a scruple, of the trochisques of camphre half a scruple, make an epithem for the heart, the which you shall apply with a piece of fine scarlet upon the region of the heart morning and evening: For the poor it sufficeth to make an epithem of sour grape-water or sorrel water, of balme-water, and rose water, with a little white wine, and the powder of sanders and a little powder of juniper-berries: instead of the said Epithemes, you may make certain bags of silk for the heart after this fashion. Take dried red roses, flowers of violets, water-lilies and bugloss, of each a little handful; of rosemary flowers as much, of the powder of scarlet cloves, sanders, the powder of Diamargariton, of each a drachm, of Citron seed, Bowl Armenus of each four scruples, of musk and amber of each five grains, beat all these to powder, and baste them with cotton in red taffety, and make a bag thereof which you may easily besprinkle with rose water, and a little white wine, and apply to the heart.   

An epithem for the liver.  
TAKE of the distilled water, of endive, succory, sorrel, rose, and wormwood water, of each three ounces: of good white rose, wine, vinegar, three silver spoonfuls, of the powder of sanders, one drachm, of the seeds of sour grapes, two scruples, of spicknard a scruple, make an epithem hereof for the poor, and for the rich you may add powder of Diamargariton, pearls, coral, and Zedoary, of each half a drachm. Mathiolus of Sienna a notable Phision of our age (principally in matter of simples) in his sixth book of his Commentaries upon Dioscorides writing upon the preface, sets down an excellent ointment of great virtu to withstand the operation of venom in those that are sick of the plague: the description whereof is long and difficult to be made, and serveth but for Princes and great Lords, in that it is very chargeable: Therefore to avoid prolixity, we have thought good to refer the Reader to that place, if he think good to cause it to be dispensed: The name thereof is the oil of scorpions, which in truth is of marvelous virtue to expel poison and venom, as by the marvelous composition and art in making that oil may be seen. But instead thereof, we will set down an other oil of scorpions, of a more easy composition set down by Alexander Benedictus in the xx. chapter of his book of the plague: the description whereof hereafter ensueth: Take of oil olive, the oldest that may be gotten one pound; then take threescore live scorpions, and put them in a viol of glass, in the said oil, and boil them over a soft fire nine hours, or set the said oil in our Lady's bane, and when they have thus boiled in the oil, thou shalt add unto them of treacle two ounces, and let it boil in the said oil a quarter of an hour, then strain all of it, and keep the said oil in a viol well closed and stopped with wax, and parchment, and with it anoint the sick under the armepittes, behind the ears, on the breast, the pulses of the arms, the temples, and nostrils twice or thrice a day. This is a most excellent remedy, and of great force, as the aforesaid Authors testify, who writes, that if this unction be applied suddenly to him that is sick of the plague, before 24. hours be past he shall be delivered, using the remedies aforesaid. The same Author likewise reporteth that this ointment is of great effect: Take a glass that containeth a pint and a half and more, fill it with oil that is old, in which oil you shall infuse of elder flowers six little handfuls, of the flowers of walworth two handfuls, of the leaves and flowers of Hypericon, or S. john's wort a handful, (but let the oil cover the herbs, and be more in quantity:) set this vessel closely luted in the sun for the space of forty days, or a whole summer, and reserve it to the abovenamed uses to anoint the sick, as hath been said. But after you have anointed him, you must cover him close, for the oil procureth sweat, and by such evacuation causeth the venom to vapour outwardly: and, if to the said oil you shall annex twenty or thirty scorpions, it will be far more excellent, if besides you add two or three ounces of good treacle, and boil them in our Lady's bain, it will have more force See here the best outward remedies that you may use in this strange sickness.   

How a man ought to proceed in curing the plague sore.  
WHenas the plague sore appeareth in any of the emunctories, it is a sign that Nature by her power would discharge the member principal of that venom which assaileth it, and therefore hath she by her providence created in the heart, the brain, and liver, certain glandalous and spongy parts, which are apt to receive the superfluities that are hurtful to those members. For under the arm pits there are certain kernels that serve the heart, and these are the emunctories of that member, as behind the ears also there are the like which serve to discharge the brain, and in the groins, for the liver. And when as the venom invades any of these principal members, nature, (to warrantize the nobler part) dischargeth, and sendeth the venom to his proper emunctory: wherefore, if the heart be attainted with venom, the plague sore will soon appear under the arm pits: if the brain be infected, the sore will appear behind the ears: as also, if the liver be indemnified, the sore will break out in the groin: and because it is an expulsion which nature maketh to the exterior and vilder parts, to defend the interior & principal, we ought to take great heed, lest by cold repercussive or astringent medicines, we drive the sore inwards, but rather, because the said sore is of a venomous nature, it ought to be driven and forced outward by medicines that draw, and are in quality hot and fit to draw the sore to ripeness and matter if it be possible. When as the tumour appeareth in any of the said emunctories, you shall suddenly make incision round about the tumour after the manner of scarification made with the razor to avoid the invenimed blood, and shall suddenly apply a cupping-glass thereupon to draw out the venomous poison, if that place be capable of a cupping-glass, as in the groin and behind the ears, but under the armepittes very hardly. And afterwards you shall apply suppurative & ripening medicines, and such as draw after this form. Take a white onion and cut out the inward core with your knife, and make a sufficient hollow therein, fill it with very good treacle, or the theriacal powder of Guidon, cover and close it, and roast it gently under the ashes, till it be soft and hot, as it comes from the fire, or as the patient may endure it, apply it to the sore. This is one of the best remedies that a man can apply: Or take the herb scabious, bruise it between two stones, and apply it on the sore, either of itself or mixed with salted hogs grease. You may also make a cataplasm according to this form following: take of the roots of white lilies well cleansed, half a handful of the leaves and roots of mallows and holyhocks, two handfuls; of fat figs, to the number of thirty, of linte-séede and fenu-gréek seed, of each half an ounce, of leaven one ounce, of bran, half a handful, of scabious, half a handful; boil all these in water, stamp and strain them, and afterwards add unto them wheat flower, of lin-séede and fenugrée seed, of each an ounce, boil them as before with a little water and honey, Galbanum two drachmas, armoniac a drachm, the yolks of eggs, two in number, common salt, a drachm; oil of white lilies, as much as needeth, of hens grease, one ounce; of safferne a drachm, make a cataplasm of all these, and apply it on the sore with fat wool, removing it two or three times a day. This also is very good: take the crumbs of white bread, to the quantity of half a pound, fat figs, thirty. in number, levan, two ounces, live snails with their shells xx. in number, fenugréeke seed one ounce, seeth all these together in water, than beat them together, and add unto them of salted hogs grease one ounce, of oil of white lilies as much as needeth, make a cataplasm hereof, which is very good to ripen and break an impostume. The ancient Physicians use the implaster of Diachilon magnum, and spread it on the sore, & of that I have made proof. For it is a good drawer by reason of the gums that are ingredient. It is likewise very allowable to draw out the venom from the sore to take a chicken or cock, and to pull the feathers from his tail, and to apply him to the soar, for by this means, he drives out the venom, and when he is dead, apply another: In stead of this remedy, some use to take great pullets and pigeons, and cutting them in two along the back, apply them hot as they are upon the tumour or carbuncle, for this is an appropriate remedy, both for the one & the other. When the core shallbe ripe, you must open the same with an actual cautery, which is better than the lancet or cold iron, because it comforteth the member and driveth out the venom by the actual heat and violence of the fire: I likewise advise all those that are sick of the plague, to endure the same, notwithstanding it shall affright them somewhat, for it is the best and most wholesome remedy that may be given, as both Albucatus and Avicen do testify in that place, where they discourse of the actual cautery: And instead of the actual cautery, if the patient will not endure the same, you must proceed with familiar ruptories, of which the best is that which is made of ashes and quick lime boiled together, till such time as the water is consumed, and there remaineth nothing but the ashes and lime incorporated and united together, which is a strong and excellent ruptory, and such a one as worketh his operation without any, or very little pain, as at divers times, and in many patients I have approved: And note that in these pestilent tumours, you must not expect the entire maturation thereof, but must open the same before it be thoroughly ripe, to the end that the venom remain not long time in the body, and there through steam up to the principal members and communicate the venom with them to the danger of him that is diseased, and therefore it is better to open them sooner than later. And whenas the sores or sore is opened, you must not thrust big tents of lint into them, but little ones, to the end that the venomous matter may the better issue forth & make no stay in the sore. And in this case Alexander Benedictus counseleth in the 14. chap. of his book the pest not to put any tents of lint or other linen into the sore, lest the venom be forced back, and in effect the reason is very good. He likewise willeth us, not to bind up the sore too strait, when it is opened, thinking the ligature sufficient which keepeth the plasters to the sore. And for mine own part, I am truly assured that it is far better to use certain tents of hollow silver, lead, or tin, then of lint altogether, to the end that by the hollow tents, the venom may the better and the sooner be evacuated, and not stayed within, which is the intention that a good and advised Surgeon ought to have. And this may serve for advise and counsel hence forward, although that divers will think this matter somewhat strange unto them who are accustomed to use an other fashion, but the truth in all things ought to have place, and should not be any ways disguised. After that the sore is opened, you must mundify the same with these cleansing abstersive medicines following: and note, that you ought to keep these sores open a long time, and to suffer them to purge out their venom by the use of these cleansing medicines following. Take of the mundification of resin, and put it upon the said sores within them by hollow tents: or take barley meal sod in water, and honey, an ounce or two, incorporate with good honey of roses, annexing the root of the lily of Florence and a little salt, make a cleansing medicine hereof: or take Sarcocolla beaten to powder, sodden honey, of each a like quantity, incorporate them together and make an ointment thereof, for it is a mundifier. But amongst all other unguents that cleanse loathsome ulcers and such as are of a venomous and evil quality, I have not found any more excellent, or that cleanseth the loathsome, stinking, and evil matter, than this which I composed myself, and have often used and tried the same with good effect.  
Take of the juices of daffodil and wormwood, of each four ounces, of honey of roses clarified, eight ounces, boil these together until the juices, be consumed, then add thereunto of turpentine of Venice, washed in rose water, or aqua vitae, four ounces of the roots of the Florentine lily and Aristolochia the round, of each three drachms, of the flower of Lupins two drachms, make an ointment of these: in truth I can assure you that I have seen this medicine work admirable effect in the ulcers of the french pox and such like, cleansing them very purely, not only of their gross and evil matter, but of the dead flesh and kores enclosed in the said ulcers, as I have often times tried: Or do thus: Take of Venice turpentine washed in aqua vitae in winter, and barley water in summer, half a pound of oil of roses three ounces, of honey of roses four ounces, of good and gummy myrrh, aloes, mastic, Aristolochia the round, of each one drachm and a half; of barley meal, three drachmas, make an ointment hereof to mundify these ulcers, for it is very good. See here the order of cleansing ointments. After the ulcer is well mundified a long time, you must skin with the emplaster of Diacaletheos', or the plaster of Seruse, or the red desiccative plaster of Tutia, but this is the best. Take betony, centaury the less agrimony, Aristolochia the round, of each one ounce, of dear suet half an ounce, of mastic three drachmas, of aloes half an ounce, of new wax two ounces, seethe the herbs in good red wine, and strain them, then add the pitch, the wax, and suet, and seethe it again, and in the end, add Aloes and mastic, and make a good incarnative hereof: And note, that if the sore be very painful, you must assuage the grief thereof with a cataplasm of bread crumbs boiled in milk, and afterward with the yolks of eggs saffron, and oil of roses as much as sufficeth, apply it to the painful sore. Or foment the place with the decoction of meadows, holihocks, camomile and melilote flowers, and bran sodde in water, and apply it in way of fomentation to the pained place. Lo here the cure of the plague sore, it followeth, that we entreat of the carbuncle.   

Of the cure of the Carbuncle.  
THE Carbuncle is a malignant pustule proceeding from blood very hot and gross in substance, which causeth the adustion thereof, an ulcer with an eschar or crust in the skin, swelling and red, raising thorough the inflammation thereof, those parts that are near about it, and procuring exceeding pain in him that is possessed therewith. Which by Galen in his second book, ad Glauconem the sixth chapter, hath very learnedly taught. And of these, though every sort of carbuncle be malignant and dangerous, (as testifieth the same Author in his third commentary, on the the third book of Hypocrates his Epidemes the xii. Aphorism,) yet notwithstanding those that have not with them a contagious and pestilent venom intermixed, are not so dangerous of death, as they that rain in the time of the plague, by reason of the venom which is introduced into the humours and mass of blood, infected by the evil quality of the air, which maketh such pustules over and above their natural maliciousness more malign, dangerous, & deadly, and accompanied with great and mortal accidents. And therefore in such pustules it is necessary to take great care and diligence in curing them readily, and rooting out and extinguishing their venom, as soon as may be possible, which by the means heereunder written, may be orderly performed according to method: When as therefore the carbuncle shall appear in any part of any person, the most sovereign remedy is by actual fire applied upon to pustull, to consume and abate the venom; for there is not any thing that sooner mortifieth and extinguisheth the venom, than fire: And therefore the actual cautery, applied upon the pustull, is the sovereignty and sure remedy to cure the same: But divers fearful patients will not endure the same, instead thereof, therefore you shall apply upon the carbuncle these following remedies, which have a cautsike virtue: Take an old nut or two, barley flower, small reasons, without their stones, fat figs dried, of each one ounce, beat them all together in a mortar, and afterward seethe them in wine and oil of poppy, and apply it upon the carbuncle, for it mortifieth the venom, and helpeth to rot the evil flesh: Take also two or three yolks of eggs, of pepper, a drachm, of common salt, a drachm and a half, of soot of the chimney or oven, half a drachm, mix all together, and make an ointment thereof: or this, Take of the leaves of rue, half a little handful; of fat figs, six in number, of pepper a drachm, of soot of chimney or oven, half an ounce, two yolks of eggs, of saffron, half a drachm, of fresh capon's grease without salt, one ounce, and with the juice of scabious, make an ointment which is very excellent. For it suffereth not the venom to proceed any further, but openeth the carbuncle very quickly and maketh a good eschar: Or do thus: take of fat figs, half a pound, of mustard-séed three ounces, of oil of white lilies, as much as sufficeth to incorporate them, make a plaster hereof, and apply it upon the carbuncle. The ointment called Basilicon mixed with half an ounce of good treacle of mithridate and the juice of Scabious is marvelous good, and appropriate, as also the yolk of an egg, incorporate with salt; and the juice of scabious is a singular medicine, and very common. The simple medicines that are convenient in this case is scabious pounded between two stones, and applied; the herb also which is called Cauda Equina, that is to say, horse tail, which is a kind of comfery, and Verbascum which the apothecaries call Tapsus Barbalus & the english, herb Mullen, is a good remedy: The like quality is by divers of our Masters ascribed to the sapphire, which hath the virtue to extinguish the venom of the carbuncle, if the sore be diverse times touched with that stone: mithridate also or treacle are very good to be laid thereunto, and old nuts applied with dried figs. And note, that as soon as the carbuncle appeareth, it is good to scarify it round about, with the razor (as Galen in the xiiii. book of his Method saith) or to apply horseleeches to draw the venomous blood outward: these are the remedies which you must presently lay upon the carbuncle. But round about the parts that are near the sore, you must apply repercussive medicines, for fear lest the venom attaint them; to which effect the unguent de bolo is the chiefest and most ordinary means applied round about: For it comforteth the part, and repulseth the venom. You shall therefore do thus: Take of oil of roses three ounces, of rose vinegar one ounce, of Bole Armenus, an ounce and a half, make an ointment thereof, and apply it round about the carbuncle: Or thus: take oil of roses Omphacine (made of green olives) wine of pomegranates one or two ounces, Bowl Armenus (and Terra Sigillata for the rich) of each half an ounce, make an ointment thereof, and apply it round about the carbuncle: Galen maketh a plaster of plantain & pomegranates with their rinds and household bread, and boileth them in strong wine, adding lintels unto them: Or take lintels, crumbs of brown bread and bran, and boil them in vinegar & make a plaster of them; you may make the like also of sour pomegranates, cut into quarters, with their rind, and sodde in vinegar, till they be brought to a pulp, beat them and apply them about the carbuncle: Or else thus: Take of oil of roses as much as sufficeth, dissolve in it Bowl Armenus, Sanguis Draconis or beaten galls, and make an ointment to the same use. The whites of eggs likewise beaten, with rose vinegar & rose-water, and clouts steeped in that liquor, may be ministered round about the sore: Then are those medicines that defence the parts from the venom of the carbuncle. Hitherto I have taught both what should be applied upon, and round about the sore; it remaineth now to set down the means how to break the carbuncle, which are these: Take of Opoponax three drachmas, of fat figs, an ounce; of currants, as much; of leaven, half an ounce, beat and mix all together and apply it on the carbuncle. The dung of a man also is a fit remedy, but for that it is filthy, use better▪ yet wanteth it not his effect. Take the yolk of an egg and a little salt, and incorporate them with the juice of scabious, and minister it. Or do after this manner: Take strong leaven one ounce, of scabious and the greater comfery, of each one ounce, of small reasons without their stones, half an ounce, Cantarides, six in number, of sparrows dung three drachmas, incorporate all with oil of white lilies. This also is good: Take of fat figs, three ounces; of leaven, two ounces; of mustard seed, the leaves of rue, common salt, the roots of Aristologe the round, of each an ounce, and a half, of the meal of wheat and fenugreek, of each an ounce, of common honey as much as sufficeth, mix all together and apply it.   

To make the eschar or dead flesh to fall out of the carbuncle.  
TAke fresh butter and capon's grease, of each one ounce, and the yolk of an egg, mix them together, and minister it: you may likewise add an ounce of Basilicon: take also of the roots of holihockes two handfuls, of bugloss, a handful, seethe them in water, and beat them together, and strain them, and add unto them of the powder of fenugréeke and linséed, of each an ounce, of fresh butter washed in water, of fresh hogs-greace, of each an ounce, make an ointment. Or take of holihocke roots, of bear-foot, of mallows, and Herb Robert, called storcks-bill▪ of each a handful, seethe them together in water, stamp and strain them, mix them with fresh butter and capon's grease, apply them to the sore till the eschar fall. Rasis made a plaster of honey and Sarcacoll of each a like, and ministered the same: After the eschar is fallen, you must mundify the ulcer with one of those mundifiers, which are described in the twentieth chapter, and then when the carbuncle shallbe well purged from matter and corruption and yieldeth no more, incarnate the same with this unguent following. Take of mastic full of gum, white incense, Aristoloch the round, myrrh, of the flower of Orobus, lethargy, Ceruse, Aloes, of each a like, of dear suet as much as sufficeth, a little oil of roses, make an ointment of these according to art, and apply it till the sore be thoroughly cicatrized: And because in carbuncles, there ordinary happeneth some deformed cicatrice, after they are healed, to repair and correct the same, you may use these remedies following: take of Borax two drachmas, of Camphire one drachm, of white coral half an ounce, of gum dragacanth, starch, crystal, of the stone called Dentalis, white incense, common salt, of each three drachmas, of white marble two drachmas; Let the gum dragant be beaten in a marble mortar, and the rest be beaten and serced, afterwards add hogges-greace clarified, goats-greace, capons-greace, of each an ounce and a half: melt all together in a leaden vessel, and strain it thorough a cloth, and after mix the powlders except the Camphire and Borax, seeth all together on a gentle fire, stirring it often with a spatula, and when it beginneth to seethe, put to the camphor, and when they are all of them well incorporated together, keep this ointment in a vessel of lead, for it hath a marvelous effect. For the poor to the said intent you may take fresh cheese mixed with honey, and a little powder of Ceruse: Likewise take hogs grease to the value of a pound, prepared after this manner, boil it in a little white wine, and afterwards strain it thorough a cloth, and incorporate the same in a marble mortar with goats milk, or plantain water, then add unto it litharge of gold, unmelted brimstone, of each three ounces, of white incense one ounce, of quick silver quenched and killed in the juice of lemons half an ounce, of Borax two drachmas, of Camphire a drachm, make an ointment hereof: Take likewise as much lime as you list (that is quenched and slacked in water) wash it six times in plantain or rain water, until such time as all the sharpness thereof be taken away, mix the same with oil of roses in a leaden mortar, and stir it well, and you shall have a good ointment to repair the deformed cicatrises which are left after carbuncles. This is the whole form of the cure of a pestilent carbuncle.    

Chap. XV. The manner how to withstand the most urgent accidents that happen in the pestilent fever, the Botch and Carbuncle.  
THE most troublesome and dangerous accidents in this sickness, are weakness of virtue, faintings of the heart, soundings, raving, or frenzy, extreme dryth, profound sleep, or continual waking, cramps, coldness of the extreme parts, which we ought diversly to correct, according as the nature of each of them requireth. The feebleness of virtue (which may be known by the weakness of the pulse, paleness of the face, and dullness of the patient) may be prevented or corrected by comforting the sick by good and cordial broths and colices, caudles, or such like, with good wine also, (as Galen commandeth in the twelfth book of his Method) ministering it but little in quantity, and allayed with water, or to make him take a toast of bread with sugar & cinnamon steeped in good white or claret wine: you shall give him Diamargariton Manus Christi with pearls, and amongst all the medicines that are proper to comfort the virtue, the confection Alchermes described by Mesue in his Antidotary) is allowed, which hath marvelous force and efficacy to restore virtue almost extinct in the sick, as by diverse experiments I am able to avow, to the value of a drachm in bugloss water or white wine: It shallbe good also to comfort the patient, to encourage him with friendly words, to embolden him, & extinguish his fear, for these means both quicken and strengthen virtue. The faintings of the heart (which the Greeks call Lipothimiae) may be eased by the Electuary of Diamargariton, or the powder thereof, annexing unto it the powder of Electuarium de gemmis, or a little of the powder of Diamosci dulcis given in white wine, or bugloss, or scabious water, to the value of a drachm. And in this accident you must comfort the sick with good odours, and rub the pulses of his arms and his temples with rose water and rose vinegar, or with the mixture of rose water, rose vinegar, the powder of cloves and cinnamon: and if the patient be bound, it will be good to give him a clyster of the decoction of mallows, beets, borage, mercury, melon seeds, and a little annice seed, and bran, and dissolve therein an ounce of Catholicon, or Cassia, oil of violets, and gross sugar. If the sick fall into a sound, give him suddenly two or three spoonfuls of pure wine, (as Galen commandeth in the twelfth of his Method) and in such a case it is good to give him four grains of musk, dissolved in good wine and bugloss water, if the Fever be not over vehement: or instead of this remedy, give him this drink following: Take of powder of cloves half a drachm, of the powder of pearls and coral, of each half a drachm, make a drink with bugloss water, and a little good white wine or claret wine. And in such an accident you must cry upon the sick, rub him violently, make him smell rose water and musk, or give him a drachm of the confection Alchermes, with bugloss water, and a little wine: and half a drachm of pearls for the rich: and for the poor, the powder of cloves. And if he abound in choleric humours, purge him with a little rhubarb, or the Electuary of the juice of roses, or the syrup of roses. It is good also to cast fresh water very oftentimes in his face, for it quickeneth the decayed spirits: These are the remedies for soundings: If the patient fall a raving, you must give him some speedy evacuation to divert the humours lest they mount to the brain, you must therefore rub the lower parts very often, and apply ligatures to the extremities, and make him take syrup of poppy with water of the decoction of lettuce, purslane, or sorrel, and wash his feet and arms with the warm decoction of the leaves of willow, vine leaves, lettuce, flowers of roses and lilies, camomile, and the tops of white poppy, boiled in water: and keep the patient in silence and in a secret place, and to beware that he speak not, as much as is possible: and if the raging be overfurious, you ought to bind him, and to take all things from him that may hurt him, as all sorts of armour, and other offensible things finally to procure him to sleep. The extreme thirst that presseth the patient, must be eased by drinking freely, (as Paulus Aegineta and Avicen command) and his drink shall be fresh water in great quantity, if the patient be young and strong, or mixed with syrup of lemons, or sour grapes, or syrup of violets: And note that he must drink largely and abundantly to extinguish the heat of the fever that burneth him inwardly: for, to drink in little quantity, rather inflameth, then cooleth the same: And therefore the above named Authors will, that in the pestilent fever we should allow abundance of drink, for it either provoketh vomit, or sweat, or extinguisheth the fever: heaviness of sleep must be remedied by strong rubbings of the feet and hands, by often calling on the sick, by keeping him in a lightsome chamber, by clapping cupping glasses, with scarification to the nape of his neck, by sharp clysters made with the decoction of mallows, holihockes, beets, hisope, bitony, rue, sage, and the lesser centaury, of each a handful; agaric two drachmas, polypody an ounce, coloquintida a drachm, bran a handful, let all be boiled in water, and strained, to which you may add of catholicon one ounce, of the electuary of Indie, or Hiera piera composita half an ounce, of salt a drachm, of common honey, half an ounce: make hereof a clyster, which he may take in the morning, or after supper, during his heaviness, Subeth and deep sleep. It is good also to make him smell to the powder of burnt hair mixed with vinegar, for it awaketh him much. And if chose the patient cannot sleep, you shall give him two ounces of the syrup of poppy, or one ounce, an hour before he take rest, with the decoction of lettuce, and poppy seed, and you shall anoint his forehead with unguentum populeonis, or a little of the seeds of white poppy and annice: you may anoint his nostrils also with the oils of poppy and violets, with a grain of Opium, and saffron incorporated together, if necessity require it, and not otherwise: If the patient be seized with the cramp (which is a mortal sign, and after which few escape, as Hypocrates testifieth in his second book 2● Aphorism) yet must we notwithstanding assist all that we may, and anoint the nape of his neck with oils of white lilies and violets, and make him hold in his mouth a piece of nutmeg, and chew it often, you shall likewise give him lenitive and no sharp clysters, and make him drink barley water with syrup of violets, and moisten him with good broths, for the cramp very often cometh of emptiness, and is commonly mortal: if the extreme parts be cold in a pestilent fever, or other sharp sickness, it signifieth the weakness and mortification of natural heat, and (for the most part) betokeneth death. In this case we must minister unto his hands and feet with hot clothes, and chafe them, and give him a little wine to quicken natural heat, and make him hold a clout in his mouth, and give him the powder of Diacameron, or Diamoscum, and keep him warm in his bed, and take heed that no cold touch him: But when the poor patient is come to this estate, there is little hope of them, as testifieth Hypocrates in the fourth of his Aphorisms, Aphorism 48. for it is a sign that death is at hand.   

Chap. XVI. The order and government they ought to observe who assist and serve those that are sick of the plague.  
IT is a matter most evident, that they that dwell continually with those that are infected with the plague, are in great danger to receive the same infection from those that are sick, by reason they haunt with them night and day, receive their breaths, and smell their corruptions, and suck the infected air of the infected houses wherein they converse; which is a thing very dangerous, as Galen witnesseth in the first book de differentijs febrium cap. 2. For which cause, they that are resolved to keep them that are sick of the plague, aught to have a great care of themselves for fear they be infected. And first of all, they must have recourse unto God, beseeching him to preserve them, to the end that being thus assisted by his grace they may the better accomplish this charitable office to the sick, and succour and serve them to their uttermost; which is an action that pleaseth Almighty God. Following then the order prescribed in the second, third, fourth, and fifth chapter of this treatise, he shall use those preservatives there described according to his complexion, age, strength, and the nature of these humours that abound in him, taking fit medicines or pills, powlders, opiates, or tablets against the plague. treacle, or mithridate according to the form we have set down in the places afore alleged, continuing the same without intermission. When he shall visit the sick, he must not approach over near unto him, for fear he receive his breath, but stand far off him, especially, if he be fasting. Also before he enter into the sick man's Chamber, let him perfume it, and cause the windows to be opened, and make a good fire therein of rosemary or juniper. He shall hold in his mouth, an Angelica or zedoary root, or a clove, or the rind of a citron, orange, or limon. He shall wash his hands, face, forehead, and temples with vinegar and rose water, and if he have leisure, do the like under his armpits, and in other emunctory places, but this is not always sure and easy to be done: He shall oftentimes, and almost every day change his garments and linen, and carry in his hand apples, pomanders, oranges, or lemons to smell to. He shall hold a sponge steeped in rose water, vinegar, white wine, besprinkled with the powder of cloves, zedoary, and Angelica, to which he shall often smell, and with some of the same liquor he shall gargarise his mouth and throat. He shall perfume all the house and chamber of the sick thrice a day, and oftener in summer, because the days are longer. When he cometh to touch the sick, he shall cause him to turn his face from him, lest he breath upon him, and he likewise that performeth this office, shall do the like for his better security, he shall keep himself cleanly, purge often with the pills against the plague, or other fit medicines: He shall be sober in his diet, and avoid all superfluous meat and drink: he must be merry and lightsome, and drive away all fear, sadness, and melancholy: For those that are fittest to be employed in this matter, are such as have a good courage, and are merry, pleasant, and well complexioned that despise the danger of death, and are ready to do service to their parents and friends, wives or children. These in truth are they that in these times are in least danger, and whom God (foreseeing their good zeal) protects by his mercy, preserving them from so great danger. Nevertheless in this time men ought not to be too rash or hazardous, nor trust too much to their complexions, youth, virtue, and force of body. For the secret venom of the plague preventeth all this, and except a man be wary and prudent, it will then seize him when he lest suspecteth: because a venom of that nature is accustomed to lie hidden in the body a long time without any effect, or at leastwise notable impression, after the nature of the biting of a mad dog, which suddenly before it be discovered takes a lamentable effect. For which cause men ought not to be so bold and rash as to expose themselves to such dangers, except necessity constraineth them to succour their parents, or faithful friends, to whom, by law of nature, they are tied: Neither on the contrary side should they be too fearful, and so cowardly, as to forsake their fathers, mothers, wives and children for fear of death, but both by the commandment of God, and law of nature, they ought to employ all their power, yea to adventure life and blood, to preserve those, who next under God gave them life, being, and living.   

Chap. XVII. The manner how to cleanse the houses and places that are infected, the woollen and linen, and the movables of the same: And how long they may remain infected, if they be not well cleansed, and in what time they may be reputed clean.  
I Have heretofore declared in the first Chapter of this Treatise, that the Plague is a contagious sickness, ravishing life by the malignity thereof, and because that the contagion of the same (which is no other thing but a like disposition by a certain hidden consent communicated by touch unto another) it remaineth long time hidden, in such things as may receive the same such as are the air of the house infected, the walls, the garments of woollen, linen, cotton, feather, and such like, it is therefore necessary to know how to cleanse the houses of those that have been infected with the plague, to the end, that after they that have been infected, shall return to their houses, they may not be infected anew, by reason their garments, coverlets, beds, and such like, have not been well aired and cleansed. And therefore, by way of advertisement to all in general, every one during the time of the plague, aught to shut up his best movables in a place apart, that is clean & neat, and to forbear the use thereof, I say, they ought to shut up their linen, tapestry and coverlets, and only reserve some to their ordinary use: For where there is a pestilent sickness in a house, it continually infecteth the air where it reigneth, the garments, coverlets, bedding, and sheeets, and all things that are capable thereof: or either receive the breath, sweat, spittings, or vapour that issueth from the sick, and all things that are of a slender substance, and full of pores, are fit to receive, and that very easily, such infection, as are woollen, linen, cotton and feathers: wherefore it behoveth above all other things, that such household-stuff be carefully cleansed, aired, washed, and purged. For if they be once attainted, they long time retain the infection in them, because the venom inbibeth and incorporateth itself in their substance very vehemently, by reason of the spongines and thinnest of these things: and as oil, pitch, and rosin and such like nourish, conserve, and augment the fire, in that they yield it a convenient matter, so likewise doth woollen, cotton, feathers, linen, and such like nourish and entertain for a long time, that infection which is imparted unto them from the sick, retaining the pestilent venom, conceived in them for a long time: Even as we see chists and coffers where we lay sweet bags to perfume our linen or garments do long time retain that odor which we laid on them, as lavender, roses, oranges, and such like, which sort of odour is maintained a long time in these garments, and linen, as experience teacheth us, which also we see in Cotton wherein a man hath wrapped musk or civet, which keepeth the said odour an infinite time. The which the Poet Horace hath aptly expressed in this verse.  
Quo semel est imbuta recens servabit odorem  
Testa diu—  
The vessel long time will retain  
The odor which it first did gain.  
Since therefore such infection may long time remain hidden in the things aforesaid, we ought very diligently to cleanse them after this form that ensueth. The garments of such as are dead of the plague, if they be rich, aught to be burned, according as the custom is in Italy: or if poor) whose misery is such, as they cannot buy new) let the clothes they have used, be bucked and washed in lie, and oftentimes exposed to the northerly wind and sun, and perfumed with rosemary, juniper, and such like, and in time of dryth be exposed to the Northern air, which drieth all infectious vapours; for the garments that are infected, may retain the same four years, nay the featherbeds seven years, as Alexander Benedictus testifieth. Note also that featherbeds, cannot be cleared except the tikes be opened, and the down be aired, till a month or forty days be past, in which time they may be purified. Let each bench, wenscote, and other tables of the house be thoroughly washed with water and vinegar, so that no sluttish corner be left: Let the windows by day be kept open to the north, and shut when the south wind bloweth: Thus in xxiiii. days may the wooden implements be aired. If any sick man hath afore worn a furred gown, let each man beware how he weareth it after, for fur is too apt to take infection, as appeareth in those xxv. high Almains, of whom Hierome Fracastorius maketh mention, who in the year 1511. in Verona died one after another, till all were made away by wearing of that gown. The surgeon that hath assisted the sick after xl. days trial may be admitted to converse the City, and so the rest after sixty (so preservatives and purges have been observed, and especially, so mirth, joy, and pleasure have been their companions:) if men observe these precepts, they may by God's help, and by keeping good order, avoid the plague by those means I have discovered, by which helps there willbe no humours capable of infection, and where there is no matter fit to receive the same, there can it not surprise any man.  

General rules to be observed by all men in the plague time.  
FIrst must we call upon God, desiring him to defend us: secondly, but especially (when we are fasting) we ought to fly from the conversation of those that are infected: Let the wind be between thee and the person that is sick, or some perfume be kindled, or hold in thy hand some odoriferous perfume. Fly the narrow ways and streets where are dunghills: haunt no vain assemblies of feasts, but if thy means be to follow Hypocrates rule. Fuge long, cito, Tarde: or if thou must needs stay, be temperate, advised & devout, and God shall bless thee, to whose mercy, and thy hearty prayers I humbly commend me.    
FINIS.  

A Table or Index.  

A.  ANgelica root, to prepare it, 
fol. 7.  Aptham, how to help it, 
fol. 26.   

B.  Blood when and where it is to be drawn, 
fol. 17, 18.40  Bolarmoniake, how to prepare it, 
fol. 19  Botch, in the throat, to cure it, 
fol. 17.  Botch, how to know where it will be, although no sign appear, 
fol. 18.  Botch, the general cure thereof, 
fol. 30.  Botch, that is hard, and will not come to maturation, how to help it, 
fol. 32,  Botch, how to draw it, from one place to another, 
fol. 34  Botch, when he strickes in again, how to bring him out. 
fol. 33.  Botch, how to draw him from one place to another, 
fol. 34.   

C.  Carbunkle or blain how to know him, as also to cure it. 
fol. 35.  Carbunkle with pain and inflammation to help it, 
f. 36  Chickens, how to apply them, 
fol. 17▪  Cordial preservatives, 
fol. 4.  Cordial, to be taken after purging, 
fol. 26.  Costivenes, how to help it, 
fol. 8.9.   

D.  Digestive for a botch, how to make it, 
fol. 30.31.33.  Diet to be kept in time of the plague, 
fol. 11.  Diet, for them that have the small pocks, 
fol. 41.   

E.  Ears, how to preserve them from the pocks, 
fol. 41.  Ears running of them, what you must do to it, 
fol. 47,  Epithemation, to comfort the heart, 
fol, 2.42.  Epithemation, for a botch, 
fol. 34.  Exercise and orders to be kept in the plague, 
fol. 12.  Eyes, how to preserve them from the pocks, 
fol 41:  Eye, pain, and burning therein to ease it, 
fol. 41  Eye, pearl or web therein to help it, 
fol. 46  Eyes, fastered and clung together, to help it, 
fol. 46.   

F.  Fainting and pounding, to help it, 
fol. 23:  Face, how to preserve it from deformiting, in the small pocks, 
fol. 43.  Face, spotes therein and redness, after the pocks are gone, to help it, 
fol: 46:  Feet, extreme heat in them, with the small pocks, to help it, 
fol. 45.  Flowers of women stopped to provoke them, 
fol. 10.11  flix, how to stop it, 
fol. 25.   

H.  Hands and feet, extreme heat in them with the small pocks, to help it, 
fol. 45.  Head lightness and pain therein for want of sleep, 
f. 25  Holes in the face, with the small pocks, what is to be done to it, 
fol. 47:  hoarseness, remaining after the pocks are gone, to help it. 
fol. 48▪   

I.  Issues, commended against the plague, 
fol. 11.  juleps, Cordial, to make them, 
fol. 22.  julep, to quench thirst, 
fol. 23.24.   

L.  lask, or flux, how to stop it, 
fol. 25.  Longs, how to preserve them from the pocks, 
f. 41.   

M.  Maturative, to ripe and rot a botch, 
fol. 31.32.35.  Mouth, ulceration therein, called Aptham, to help it, 
fol. 26.  Mouth soreness and ulceration therein, with the small pocks how to prevent, and cure the same, 
fol. 45.  Mundificative, for a carbunkle or blain, 
fol. 36.   

N.  Nodule, against the plague, 
fol. 7.  Nosgaye, against the plague, 
fol. 7.  Nostrils how to preserve them from the pocks, 
fol. 41.  Nostrils, stopped and ulcerated with the small pocks, to help it, 
foll. 47.   

O.  Opiate, good to expel the plague, 
fol. 19  Ointment, to keep on sollible, 
fol. 8.  Ointment to provoke sleep, and ease pain of the head, 
fol. 26.  Ointment, to keep the face from pitying, in the small pocks, 
fol. 43.   

P.  Parfumes against the plague, 
fol. 3  Pills, to keep one sollible, 
fol, 9  Pills, to purge the body, 
fol: 9  Plague what it is, 
fol. 1.  Plague, cause thereof, 
fol. 1.  Plague, forewarnings thereof, 
fol. 2.  Plague, how to prevent it, 
fol. 2▪  Plague, how to cure it, 
fol. 16.  Plague, how to expel it, 
fol. 18. unto. 21.  Pomanders, against the plague, 
fol. 6.  Potion, to purge the body, 
fol. 10.  Potion, to expel the plague, 
fol. 20.  preservative, against the plague, 
fol. 4.  Powder, to purge the body, 
fol. 10.  Powders, to expel the plague, 
fol. 18.19  Pocks, and measles, whereof they proceed, 
fol. 38:  Pocks, and measles how to cure them, 
fol. 40:  Pocks, why they are infectious, 
fol. 39  Pocks, how to maturate them, 
fol. 44.  Pocks, or measles, that are slow in coming forth to help it, 
fol. 42.  Pocks and measles, how to use them when they are come forth, 
fol. 43.  Pocks ulcerated how to cure it, 
fol. 44.  Purgation for a strong body: 
fol. 24  Purgation for a plethoric body, 
fol. 24.  Purgation for a weak body, 
fol. 25.  Purging, when it is tolerable, 
fol. 24   

Q  Quilte, against the plague, 
fol. 5.  Quilte, for the heart after sweat, 
fol. 22.   

R  Raving and raging, to help it, 
fol. 26.  Raisins laxative how to make them, 
fol. 8:   

S  Signs to know when one is infected with the plague, 
f, 15  Signs of recovery in the plague, 
fol. 15  Signs of death in the plague, 
fol. 15.  Signs to know when one is infected with the small pox, 
f. 39  Signs laudable, and ill signs in the small pocks, 
f. 39  Scabes which chance to come after the pocks are gone to help them, 
fol. 48.  Sleep when it is tolerable, 
fol. 23.  Sleep, an ointment to provoke it, 
fol. 26.  Sounding how to help it, 
fol. 23.  Suppository, how to make it, 
fol. 8.   

T  Thirst, a julep to quench it, 
fol. 23.24.43.  Throat botch therein, to help it, 
fol. 17,  Throat how to preserve it from the pocks, 
fol, 41.  Throat ulceration therein to help it, 
fol. 45.   

V  Ventoses, when and where to apply them, 
fol. 18.  Vessicatorie, how to make it, 
fol. 32.  Vesicatory of the sick, 
fol. 14.  Unguent, defensative against the plague 
fol. 21.  ulceration of the small pocks, to help it, 
fol. 44.  Unguent, for spots, and redness of the face, 
fol. 47.  Vomiting extremely, to help it, 
fol. 28.   

W  Water, good against the plague, 
fol. 20  Water, for spots and redness of the face, after the small pocks are gone, 
fol. 46.   

Y  Yexing, or yoxe, how to help it, 
fol. 28,